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AN 


AMERICAN  COMMENTARY 


ON    THE 


NEW  TESTAMENT. 


EDITED  BY 

ALVAH  HOVEY,  D.D.,  LL.D. 


PHILADELPHIA . 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1420  Chestnut  Street. 


COMMENTARY 


ON   THE 


Epistle  to  the  Ephesians. 


BY 

JUSTIN  A.  SMITH,  D.  D. 


PHILADELPHIA : 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1420  Chestnut  Street. 


Entered,  according  to  Act  of  Congress,  in  the  year  1890,  by  the 

AMERICAN    BAPTIST   PUBLICATION    SOCIETY, 

in  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS. 


I.   THE  EPISTLES  OF  THE  CAPTIVITY. 

Four  of  the  epistles  of  Paul,  owing  to  the  circumstances  under  which  they  were 
written,  are  sometimes  grouped  in  a  general  mention  of  them,  as  "Epistles  of  the  Cap- 
tivitj'. "  These  are  the  epistles  to  the  Ephesians,  the  Colossians,  the  Philippians,  and 
to  Philemon.  In  three  of  these  the  writer  speaks  of  himself,  expressly,  as  being  at 
the  time  of  writing  a  prisoner:  three  times  in  that  to  the  Ephesians  (3  :  1  ;  4  :  1  ;  6  :  20), 
once  to  the  Colossians  (4  :  18),  and  once  to  Philemon.  (1  :  1.)  Allusions  in  the  letter  to 
the  Philippians  imply  the  same  fact,  as  respects  the  condition  of  the  writer.  In  one 
place  (1  :  13),  he  speaks  of  his  "6o;kZs,"  as  having  become  manifest  in  Christ  throughout 
the  whole  Praetorian  guard"  (Revised  Version,  "Prsetorium,"  in  the  margin);  while 
in  another  (4  :  22)  where  he  mentions  "Caesar's  household,"  we  are  made  to  understand 
bj'  his  "bonds,"  not  only  imprisonment,  but  imprisonment  where  his  influence  was  felt 
in  the  Imperial  Court;  in  other  words,  at  Home.  The  four  epistles  afford  evidence,  also, 
of  having  been  written  so  nearly  at  the  same  time  as  to  have  been  sent,  three  of  them 
at  least,  to  those  for  whom  they  were  intended  by  the  same  i)ersons ;  to  the  Ephesians 
by  T3'chicus  (6  :  21,  22),  to  the  Colossians  by  Tychicus  and  Onesimus  (4  :  7-9),  to  Phi- 
lemon by  Onesimus  again.  Although  the  Epistle  to  the  Philippians  was  sent  by  another 
hand,  that  of  Epaphroditus,  still  the  evident  condition  of  the  writer  is  so  much  the  same 
as  in  the  other  cases,  that  its  composition  under  the  same  circumstances  seems  the  only 
right  conclusion. 

That  this  imprisonment  was  at  Rome  is  matter  of  general  agreement  among  writers 
upon  these  epistles,  although  some  attempt  has  been  made  to  show  that  it  was  at  Cesarea, 
and  during  the  time  of  Paul's  waiting  in  that  city,  pending  the  arrival  of  the  new  Pro- 
curator, Porcius  Festus.  The  effort  to  establish  this,  however,  is  a  forced  one,  and  in 
the  opinion  of  good  judges,  far  from  successful.  One  can  hardly  help  .sympathizing, 
indeed,  with  the  "surprise"  of  Archdeacon  Farrar  ("Life  and  Work  of  St.  Paul," 
p.  591,  note),  that  such  a  critic  as  Meyer  should  accept  this  view.  The  mention  of 
"Caesar's  household,"  from  converts  in  which  Paul  sends  greetings  to  the  Philippians, 
and  by  which  can  in  no  way,  though  one  German  critic,  Bottger,  strangely  argues  for 
this,  be  intended  the  palace  of  Herod  in  Cesarea;  the  presence  with  him  of  such  brethren 
as  Tychicus,  Onesimus,  Marcus,  Epaphras,  and  Jesus  Justus,  who  are  nowhere  spoken 
of  as  with  him  at  Cesarea,  and  very  unlikely  to  have  been  so ;  the  desire  expressed  by 
him  in  one  place  that  he  might  have  utterance  given  him  so  as  to  open  his  mouth  boldly, 
to  make  known  the  raj'stery  of  the  gospel  (Eph.  6  :  19),  implying  opportunity  for  such 
utterance  like  that  allowed  him  at  Rome,  but  not  so  far  as  appears  in  the  city  of  his 
earlier  imprisonment : — in  fact,  what  may  be  termed  "the  local  coloring"  in  all  four  of 
these  epistles  is  such  as  to  compel  the  conclusion  that  only  a  decided  tendency  toward 
what  Farrar  calls  "hypercritical  ingenuity"  could  make  one  satisfied  with  any  other 

3 


4         INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS, 

theory  of  location  for  the  iiuprisonment  during  which  they  were  written  than  that  which 
phices  it  in  tlie  imperial  city  itself 

Of  the  duration  of  this  imprisonment,  and  of  the  occupation  of  the  illustrious  prisoner 
while  it  lasted,  we  learn  from  the  concluding  words  of  the  "Acts"  :  "And  Paul  dwtlt 
two  whole  years  in  his  own  hired  house,  and  received  all  that  came  unto  him,  preaching 
the  kingdom  of  God,  and  teaching  those  things  which  concern  the  Lord  Jesus  Christ, 
no  man  forbidding  him."  As  to  the  date  of  his  arrival  in  Rome,  and  so  that  at  which 
his  two  years  of  captivity  began,  we  are  to  note  that  his  departure  from  Cesarea  occurred 
upon  the  arrival  in  that  city  of  Porcius  Festus  "in  Felix's  room"  as  Procurator  of 
Judea.  This  has  been  shown  to  be  in  the  year  A.  D.  60  (Wieseler,  quoted  by  Rev.  Gr. 
Lloyd  Davies).  In  the  autumn  of  that  year  those  who  were  to  conduct  Paul  to  Rome, 
as  a  prisoner,  sailed  with  him  from  Cesarea.  In  the  spring  of  the  following  year,  A.  D. 
61,  he  arrived  in  Rome,  and  the  two  years  of  his  imprisonment  began,  closing,  it  is 
thought,  in  the  spring  of  the  year  A.  D.  63.  At  this  point,  our  certain  knowledge  of  him 
ceases,  save  that  mention  is  made  by  writers  such  as  Clemens,  "  the  disciple  and  com- 
panion of  Paul,"  by  the  "  Canon  of  Muratori,"  and  by  Eusebius,  of  his  release  from  this 
imprisonment,  his  subsequent  missionary  journej's  "to  the  boundary  of  the  West,"  and 
his  martyrdom  under  Nero.  It  was  during  this  latter  period,  supposed  to  be  within  the 
dates  A.  D.  63  and  A.  D.  68,  that  the  two  epistles  to  Timothy  and  the  Epistle  to  Titus 
were  written  ;  the  second  to  Timothy  being  last  of  all  these  productions  of  the  Great 
Apostle.     (See  Hackett's  "  Commentary  on  the  Acts  "  in  this  series,  p.  325.) 

These  four  epistles  of  the  Captivity,  with  the  study  of  one  of  which  we  are  to  be 
occupied  in  the  pages  following  this  introduction,  derive  from  the  circumstances  under 
which  they  were  written  an  individuality  quite  as  marked  as  one  discovers  in  their  con- 
tents. The  author  of  them  is  not  now,  as  in  the  case  of  so  many  other  of  these  remark- 
able productions,  actively  pursuing  his  missionary  journey  from  city  to  city,  or  amidst  the 
activities  and  anxieties  of  his  daily  ministry  at  Corinth  or  Athens  or  Philippi.  We  picture 
him  in  the  hired  lodgings  at  Rome,  which  he  had  been  permitted  to  occupy,  instead  of 
any  one  of  the  prisons  there,  such  as  that  which  tradition  assigns  to  him  in  his  second 
imprisonment,  and  from  which  he  went  forth  to  his  death.  He  enjoys,  it  is  true,  a 
measure  of  freedom  not  commonly  allowed  to  prisoners,  yet  is  in  one  way  never  permitted, 
by  night  or  by  day,  to  forget  the  fact  of  his  real  condition.  The  hand  with  which  these 
letters  were  written  wore,  during  the  whole  two  years  of  his  captivity,  a  chain,  the  other 
end  of  which  was  fastened  to  the  left  hand  of  the  soldier  who  guarded  him.  This 
unwelcome  attendance  was  never  under  any  circumstances  intermitted,  and  the  fact  of  it 
lends  genuine  pathos  to  those  places  in  his  letter  to  the  Ephesians,  where,  in  speaking  of 
himself  as  "the  prisoner  of  Jesus  Christ,"  or,  "prisoner  in  the  Lord,"  he  uses  the 
Greek  word  6  ieo-fno?,  which  means,  "  one  bound  with  a  chain." 

Apart  from  this,  we  find  the  tedium  of  his  captivity  relieved  in  ways  which  almost 
surprise  us.  The  "Caesar"  to  whom  he  had  "  appealed"  was  that  Nero  whose  name  in 
history  is  the  synonym  of  brutal  tyranny.  This  bad  man  had  not  yet  arrived  at  that 
extreme  in  degrading  personal  vices  and  utterly  heartless  cruelty  which  he  was  soon  to 
reach,  but  he  was  well  on  the  way  thither.  He  had  recently  put  to  death  his  own  mother, 
Agrippina ;  he  had  become  otherwise  a  terror  and  a  horror  to  those  nearest  his  person  ; 
he  had  dismissed  from  his  counsels  the  only  reputable  men  who  had  remained  there,  his 
teacher,  the  philosophical  Seneca,  and  the  Prfetorian  Prefect  Burrus,  and  had  sur- 
rendered himself  wholly  to  the  guidance  of  a  man  almost  as  despicable  as  himself,  Tigil- 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.         5 

linus.  What  Rome  was  under  such  a  "Caesar"  it  is  not  diflBcult  to  imagine.  That  one 
like  Paul  should  have  passed  these  two  years  of  his  captivity  there  in  such  vicinity  to  the 
court  as  to  win  converts  in  the  imperial  household  itself,  and  still  with  so  little  of  moles- 
tation, and  so  much  freedom  of  opportunity  for  "teaching  the  things  which  concern  the 
Lord  Jesus  Christ,"  seems  remarkahle.  And  the  more  so  as  it  was  by  command  of  this 
same  emperor  that,  a  few  years  later,  he  was  to  suffer  a  martyr's  death. 

However  we  account  for  it  all,  on  the  ground  of  Nero's  preoccupation  with  other 
things,  or  want  of  knowledge  of  either  the  apostle  or  the  causes  of  his  imprisonment,  or 
general  indiiference  at  the  time  to  matters  of  religion,  we  can  at  least  see  in  it  a  divine 
ordering  of  ev^ents  so  as  that  the  church  of  later  ages  should  not  miss  that  treasure  of 
spiritual  instruction  and  stimulus  and  comfort  which  these  Epistles  of  the  Captivity  sup- 
ply. His  own  sense  of  something  like  this,  the  apostle  intimates  wliere  he  speaks  of  him- 
self as  "  the  prisoner  of  Jesus  Christ"  (3  :  1) — not  Nero's,  but  Christ's  ;  and  with  a  mission 
even  in  this  regard  as  distinct,  as  clear,  as  inspiring  as  when  called  into  Macedonia,  or 
when  standing  before  his  audience  on  Mars  Hill  at  Athens. 

Of  this  we  become  the  more  conscious  as  we  study  these  epistles  themselves,  espe- 
cially the  two  of  them  which  so  remarkably  resemble  each  other,  and  which  diflfer  in  some 
respects  so  widely  from  all  other  of  Pauls  writings — those  to  the  Ephesians  and  the 
Colossians.  With  the  former  of  these  we  are  now  to  be  concerned  in  the  pages  which 
follow. 

II.   EPHESUS  AND  THE  CHURCH  IN  THAT  CITY. 

Next  to  Jerusalem  and  Antioch,  Ephesus  holds  the  most  conspicuous  place  in  the 
very  earliest  annals  of  Christianity.  As  the  scene  of  Paul's  labors  during  "the  space  of 
three  years  ;  "  as  the  site  of  the  most  important  of  those  "seven  churclies  of  Asia,"  to 
which  John  wrote  from  Patmos  ;  as  the  centre  of  Asian  Christianity  during  all  the  early 
centuries,  as  it  had  long  been  for  the  same  wide  and  populous  region  the  centre  of  Pagan 
power,  and  culture,  and  corruption,  Ephesus,  after  Jerusalem  and  Antioch  had  lost  the 
prominence  in  Christian  progress  which  they  originally  enjoyed,  long  held  a  place  second 
only  to  Rome  itself 

Of  the  city,  as  Paul  found  it,  Farrar  says  ("Life  and  Work  of  St.  Paul,"  p.  356)  : 
"  It  was  more  Hellenic  than  Antioch,  more  Oriental  than  Corinth,  more  populous  than 
Athens,  more  wealthy  and  more  refined  than  Thessalonica,  more  skeptical  and  more  super- 
stitious than  AncjTa  or  Pessinus. "'  That  temple  of  Diana,  which  was  the  chief  ornament 
of  the  city,  was  also  the  chief  centre  of  everj'  manner  of  corruption.  "Just  as  the 
mediseval  sanctuaries,"  saj'S  Farrar,  "attracted  all  the  scum  and  villainy,  all  the  cheats 
and  debtors  and  murderers  of  the  country  round,  and  inevitablj'  pauperized  and  degraded 
the  entire  vicinity — ^just  as  the  squalor  of  the  lower  purlieus  of  Westminster  to  this 
day  is  accounted  for  by  the  direct  affiliation  to  the  crime  and  wretchedness  which  shel- 
tered itself  from  punishment  or  persecution  under  the  shadow  of  the  Abbe)' — so  the 
vicinity  of  the  great  temple  of  Diana  reeked  with  the  congregated  pollutions  of  Asia." 
The  temple  enjoyed  what  was  termed  the  right  of  asylum,  where  criminals  of  every  class 
found  shelter  against  arrest  or  punishinent,  a  circumstance  which,  while  it  enhanced  the 
fame  of  this  celebrated  shrine,  was  a  source  of  active  moral  contagion  of  the  worst  kind. 

Paul  appears  to  have  been  drawn  to  this  city  as  the  centre  of  his  own  labors  for  a 
considerable  period,  partly  by  its  leading  position  among  the  cities  of  Asia  Minor,  partly 
by  the  fact  that  he  found  "  a  great  door  and  efifectual  open  to  "  him  there  (1  Cor.  16  :  y), 


6         INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS. 

although  at  the  same  time  there  were  "  many  adversaries."  A  stronghold  of  the  most 
corrupting  forms  of  Paganism,  it  was  at  the  same  time  a  centre  of  commerce,  of  litera- 
ture, and  of  learning,  with  a  name  famous  in  the  history  of  Grecian  art  and  Grecian 
philosophy.  Finding  some  there  imperfectly  instructed,  and  knowing  only  the  baptism 
of  John,  yet  favorably  disposed  to  Christianity,  he  had,  in  these,  first-fruits  of  his  own 
labor  in  the  Lord.  With  these  twelve  as  fellow-laborers,  he  began  preaching,  first  in  the 
synagogue  of  the  Jews,  then  "in  the  school  of  one  Tyrannus,"  while  the  attestations  of 
divine  power  in  the  working  of  miracles  gave  his  word  great  eiFect.  "So  mightily  grew 
the  word  of  God  and  prevailed."  The  storm  of  opposition  which  subsequently  arose, 
and  the  circumstances  of  peril  amidst  which  his  own  work  in  Ephesus  came  to  an  end, 
naturally  helped  to  invest  his  recollection  of  this  period  in  his  ministry  with  interest,  and 
to  keep  alive  sympathy  and  concern  on  behalf  of  the  church  he  had  planted  there. 

Of  this  the  Epistle  to  the  Ephesians  aiFords  example  and  illustration.  He  seeks 
to  fortify  them  in  knowledge  and  conviction  of  those  Christian  truths  which  are  at  once 
most  fundamental  and  most  inspiring.  To  this  he  adds  warnings  and  injunctions  in  re- 
gard to  duties  of  the  Christian  life  in  various  relations,  put  in  a  form  to  suggest  how 
fully  he  had  in  nnnd  the  peculiar  surroundings  and  exposures  of  those  to  whom  he 
wrote.  It  is  a  notable  fact  that  the  vivid  and  impressive  picture  of  the  Christian  sol- 
dier clad  in  "the  whole  armor  of  God,"  which  has  so  often  been  studied  and  applied 
in  connection  with  the  perils  to  which  believers  are  exposed  in  a  world  abounding  in 
temptation,  occurs  in  this  Epistle,  addressed  to  a  church  whose  liabilities  in  that  regard 
were  so  peculiar.  From  all  these  circumstances  the  message  "to  the  angel  of  the  church 
in  Ephesus  "  from  John  in  Patmos  (Eev.  2:17),  first  of  these  addresses  to  the  seven 
churches,  draws  a  peculiarity  of  interest  which  may  prepare  us  for  a  more  interested 
study  also  of  the  Epistle  now  before  us. 

III.   AUTHORSHIP  OF  THE  EPISTLE. 

That  a  question  as  to  the  authorship  of  this  Epistle  should  have  arisen  amongst 
critics  may  well  seem  remarkable.  Either  it  must  have  been  written  by  "Paul,  an 
apostle,"  who  is  announced  as  its  author  in  the  opening  words,  or  it  is  a  forgery.  If  a 
forgery,  it  is  certainly  a  most  surprising  one.  Imitation  of  an  author's  style  is  compara- 
tively easy,  especially  when  there  are  characteristic  peculiarities  or  mannerisms  ;  although 
actual  success,  even  in  such  cases,  is  one  of  the  rarest  incidents  in  literary  history.  In 
the  present  case,  the  question  as  to  style  is  the  least  difficult  of  all.  The  strange  thing 
would  be,  as  Farrar  observes  in  writing  upon  the  subject,  that  one  whose  purpose  was 
"to  deceive  the  church  and  the  world,"  should  have  "poured  forth  truths  so  exalted, 
and  moral  teaching  so  pure  and  profound."  This,  too,  we  may  add,  with  so  many  indica- 
tions of  the  deepest  sincerity,  and  at  times  such  intensity  of  emotion.  Added  to  this  is 
the  fact  that  no  critic  has  attempted  to  suggest  any  real  author  other  than  the  apostle,  or 
to  explain  how  it  could  be  that  a  man  in  that  age  capable  of  writing  an  epistle  second  to 
none  in  the  indications  it  afibrds  of  the  highest  intellectual  and  spiritual  gifts,  yet  was 
never  so  conspicuous  in  any  other  way  as  to  be  known  even  by  his  name. 

The  two  critics  whose  denial  of  Paul's  authorship  of  this  Epistle  has  attracted  most 
attention  are  De  Wotte  and  Baur.  The  chief  grounds  urged  by  the  former  may  be  thus 
stated.  ].  The  resemblances  noticed  between  this  Epistle  and  that  to  the  Colossians, 
suggesting,  as  is  urged,  the  likelihood  of  the  former  being  partly  a  co])y  and  partly  an 
imitation  of  the  latter.     To  which  it  may  be  replied,  that  the  difi"ereuces  between  the  two 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.         7 

are  quite  as  noticeable  as  the  resemblances,  while  these  differences  exist  in  the  case  of 
those  peculiarities  which  are  most  characteristic  of  each  ;  also,  that  there  can  be  nothing 
remarkable  in  the  fact  that,  written  so  nearly  at  the  same  time  and  under  the  same  cir- 
cumstances, there  should  be  in  these  two  epistles  occasional  use  of  the  same  phraseology, 
or  even  here  and  there  almost  identity  in  both  thought  and  expression.  2.  The  second  of 
De  Wette's  grounds  of  objection  is  what  is  claimed  as  unlike  Paul,  in  the  diction,  and 
even  in  the  teaching  of  the  Ejiistle.  It  is  certainly  a  hard  measure  for  an  author  if  he  can 
claim  proprietorship  in  his  own  work  neither  because  in  it  he  is  like,  nor  because  he  is 
unlike  himself  The  two  points  of  objection  are  certainly  not  consistent  each  with  the 
other,  and  may  be  treated  as  rendering  us  the  service  of  mutually  supplying  all  the  really 
needed  answer  to  either. 

Baur,  in  what  he  has  to  say  upon  the  subject,  dwells  much  upon  certain  words  and 
allusions  in  the  Epistle  which  he  interprets  as  having  reference  to  Gnostic  and  other 
heresies  that  appeared  only  after  the  death  of  this  apostle.  Such  words  and  allusions  are 
very  few  in  number,  and  by  no  means  necessarily  refer  to  heresies  of  any  kind,  although 
in  the  Epistle  to  the  Ccjlossians  such  reference  is  mor^  evident.  But  even  if  the  fact  be  as 
supposed,  any  resemblances  in  words  or  phrases  used  to  those  customary  later  in  heretical 
writers  maj',  as  Eadie  suggests,  as  well  be  due  to  imitations  of  Scripture  phraseology  on 
the  part  of  these  writers,  which,  indeed,  is  known  to  have  been  their  practice.  "The 
Gnosticism  of  the  second  century,"  saj's  Dr.  Eadie,  "was  not  wholly  unchristian,  either 
in  idea  or  in  nomenclature,  but  it  took  from  Scripture  whatever  in  thought  or  expression 
suited  its  specious  tlieosophy,  and  borrowed  such  materials  to  a  large  extent  from  the  New 
Testament.  Such  a  procedure  may  be  plainly  proved.  The  same  process  has  been 
repeated  in  various  forms,  and  in  more  recent  times,  in  Germany  itself  Tlie  inference  is 
not,"  he  adds,  " as  these  critics  hold,  that  the  epistles  to  Colosse  and  Ephesus  are  the 
product  of  Gnosticism  in  array  against  Ebionitism,  but  only  that  the  Gnostic  sophists 
gilded  their  speculations  with  biblical  phraseology." 

It  is  surely  unnecessary  for  us  to  occupy  more  space  than  we  have  now  done  with  this 
example  of  a  method  in  criticism  whose  achievements  have  been  so  futile,  and  whose 
real  claim  to  attention,  never  great,  is  now  scarcely  appreciable.  It  would  be  difficult  to 
name  any  one  of  the  writings  of  the  Great  Apostle  which  in  its  substance,  and  diction, 
and  spiritual  tone  offers  less  opportunity  for  such  a  theory  of  authorship  as  these  critics 
have  proposed,  than  the  ICpistle  to  the  Ephesians.  It  should  be  added  that  until  these 
late  years  the  Pauline  authorship  of  the  Epistle  was  never  questioned  in  any  quarter,  the 
testimony  of  primitive  Christianity  in  that  regard  being  absolutely  unanimous. 

IV.  TO  WHOM  ADDRESSED. 

In  two  very  ancient  manuscripts,  the  Sinaitic  and  the  Vatican,  both  belonging  to  the 
middle  of  the  fourth  century,  and  in  one  other  of  much  later  date,  the  first  verse  in  the 
Epistle  is  found  with  the  words  "  in  Ephesus  "  (o- e'^e.ra.,  in  the  Greek)  omitted.  Passages 
occur,  also,  in  certain  of  the  oldest  Christian  writers  which  by  some  critics  are  interpreted 
as  implying  that  in  the  copies  of  the  Epistle  used  by  them,  these  two  words  are  not  found. 
Others  read  these  passages  differently,  and  at  most  the  sense,  in  so  far  as  this  point  is  con- 
cerned, is  doubtful.  Upon  the  other  hand,  in  the  second  of  the  two  manuscripts  just  named, 
the  Vatican,  the  words  («"  «</>«><)))  are  given  in  the  margin,  perhaps  as  suggesting  that  thej' 
ought  to  be  supplied  in  the  text,  while  in  the  Sinaitic  manuscrii)t  a  similar  marginal  entry 
appears,  though  considerably  later  in  date  than  the  manuscript.     The  Alexandrian  manu- 


8         INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS. 

script,  belonging  to  the  fifth  century,  has  the  words  in  the  text  itself.  The  same  is  true 
of  all  the  old  versions,  while  such  writers  as  Ignatius,  Irenaeus,  Clement  of  Alexandria, — all 
of  them  writing  before  the  close  of  the  second  century, — Tertullian,  Cyprian  ;  all  of  these, 
save  the  first,  certainly,  and  Ignatius  himself  probably,  quote  or  otherwise  speak  of  the 
Epistle  as  written  to  the  Ephesians. 

The  two  ancient  writers  whose  authority  is  by  some  critics  quoted  as  against  the 
received  theory  that  the  Epistle  was  addressed  to  the  church  in  Ephesus,  are  Origen  and 
Basil  the  Great.  The  single  passage  taken  from  each  of  these  writers  is  an  example  of 
the  fanciful  interpretations  so  frequent  in  both,  and  especially  Origen.  We  may  quote 
these  passages  as  translated  by  Eadie,  in  the  introduction  to  his  "Commentary  on  the 
Ephesians. ' '  That  in  Origen  is  as  follows  :  ' '  We  found  the  phrase  '  to  the  saints  that  are, ' 
occurring  only  in  the  ease  of  the  Ephesians,  and  we  inquire  what  its  meaning  may  be. 
Observe,  then,  whether,  as  He  who  revealed  His  name  to  Moses  in  Exodus  calls  His  name 
I  AM,  so  they  who  are  partakers  of  the  I  AM  are  those  who  be,  being  called  out  of  non- 
existence into  existence — for  God,  as  Paul  himself  says,  chose  the  things  that  are  not  that 
he  might  destroy  the  things  that  are." 

Basil  has  a  similar  conceit  in  the  passage  quoted  from  him.  Paul,  he  saj'S,  "in 
writing  to  the  Ephesians,  .  .  .  calls  them  in  a  special  sense  those  who  are,  saying,  To 
the  saints  WHO  are  {roU  oSo-i)^  and  the  faithful  in  Christ  Jesus.  For  thus  those  before  us 
have  transmitted  it,  and  we  have  found  it  in  the  ancient  copies." 

A  very  great  deal  of  critical  ingenuity  has  been  expended  upon  these  two  passages. 
Considering  them  without  any  attempt  of  that  kind,  we  find  these  points,  at  least,  very 
evident:  1.  That  both  Origen  and  Basil  represent  the  Epistle  as  written  "to  the  Ephe- 
sians," since  they  both  speak  of  it  in  that  way.  2.  Tiiat  the  meaning  they  seek  to  find 
in  such  an  expression  as  "  the  saints  that  are,"  is  wholly  fanciful,  and  has  no  place  in  the 
present  argument.  3.  That  how  much  is  imported  by  their  testimony  to  the  presence  or 
absence  of  the  words  in  dispute  in  ancient  copies  of  the  Epistle  is  wholly  uncertain. 
Even  supposing  that  copies  existed  in  which  the  words  were  wanting,  that  might  be 
accounted  for  otherwise  than  upon  the  theory  that  Paul  himself  did  not  place  them  in  the 
Epistle  as  written  by  himself,  while  the  fact  that  both  Origen  and  Basil  nevertheless  treat 
the  Epistle  as  written  to  the  Ephesians,  shows  that  they  themselves  were  aware  of  suflB- 
ciently  good  reasons  why  it  ought  to  be  regarded  as  so  written  and  addressed. 

Those  who  maintain  that  the  Epistle  was  not  intended  for  the  Church  in  Ephesus, 
nor  written  expressly  to  that  church,  assume  to  find  an  argument  in  the  fact  that  the  Epistle 
does  not  have  near  its  close  those  salutations  and  other  expressions  of  Christian  afi'ection 
addressed  to  individuals,  which  are  noticed  in  other  of  Paul's  letters  to  churches.  This 
is  thought  to  be  remarkable  in  view  of  Paul's  peculiar  relations  to  the  Ephesian  Church,  as 
one  founded  under  his  own  personal  ministry,  and  whose  love  for  it  was  so  touchingly  shown 
in  his  parting  interview  with  the  elders  of  this  church  at  Troas,  while  on  his  way  "bound 
in  the  Spirit  to  Jerusalem,"  knowing  that  "bonds  and  afflictions  abided  him  there."  It 
is  hence  inferred  that  whatever  may  have  been  the  destination  of  this  Epistle,  that  desti- 
nation can  not  have  been  Ephesus,  at  least  Ephesus  exclusively.  Upon  this  we  may 
observe  :  1.  That  the  salutations  and  greetings  in  question  are  found  in  letters  of  Paul  to 
churches  which  cannot  have  been,  as  a  body,  known  to  him  as  the  Ephesian  Church  was, 
and  such  salutations  were,  therefore,  naturally  sent  to  those  amongst  them  whom  he  did 
thus  know,  and  whom  he  had  personal  reasons  for  remembering  in  this  way.  Such  is  the 
case  with  the  Epistle  to  the  Ilomans,  the  first  to  the  Corinthians,  and  that  to  the  Colos- 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.         9 

sians.  2.  These  personal  salutations,  however,  are  not  so  common  as  those  who  urge  this 
argument  would  imply.  In  First  and  Second  Thessalonians,  in  the  second  to  the  Cor- 
inthians, in  Galatians,  the  salutation  is  wholly  general,  just  as  we  find  it  here  in  Ephesians, 
the  closing  verses  of  which  have  very  warm  expressions  of  Christian  attachment,  although 
addressed  to  the  church  as  such,  rather  than  to  individuals.  3.  It  is  easy  to  see  why,  in 
a  case  like  this  church  at  Ephesus,  Paul  should  not  single  out  individuals  for  express 
aifectionate  mention.  The  entire  membership  were  in  a  like  relationship  with  him  as  the 
minister  by  whom  they  had  been  made  to  know  the  gospel  and  to  accept  it  with  all  its 
precious  hopes.  Even  if  he  had  no  reason  to  fear  that  jealousies  might  be  awakened  by 
special  messages  to  individuals,  he  would  doubtless  feel  in  himself  that  whatever  message 
of  affection  he  had  for  one  he  had  for  all.  The  whole  Epistle  is,  in  fact  (4),  pervaded 
by  a  tone  of  personal  interest,  and  seems  so  much  suggested  by  what  he  thoroughly  knew 
of  those  to  whom  he  was  writing,  that  from  its  first  word  to  its  last,  it  might  very  properly 
be  regarded  as  expressing  to  each  member  of  the  Ephesian  Church,  and  to  all  of  them, 
his  love  for  them  as  his  spiritual  children,  and  his  desire  for  their  welfare  in  all  things. 

We  shall  not  think  it  necessary,  in  view  of  all,  to  dwell  upon  the  theory  proposed  by 
some  and  advocated  by  such  writers  as  Conybeare  and  Howson,  and  others,  that  the  Epis- 
tle probably  had  originally  the  form  of  a  circular  letter,  being  intended  for  several 
churches,  including  Ephesus  ;  that  it  was  sent  by  Tychicus  in  a  form  to  be  addressed  to 
either  the  church  at  Ephesus,  the  church  at  Laodicea,  or  at  Philadelphia  as  delivered  by 
him,  and  that  this  may  account  for  the  appearance  of  the  words  in  Ephesus  {iv  ec^ttro.)  in 
some,  its  omission  in  others,  and  also  for  what  seems  to  have  been  a  statement  of  the 
heresiarch  Marcion,  that  the  Epistle  was  really  written  to  the  Laodiceans.  There  seems  to 
be  no  occasion  for  what  appears  so  much  like  an  evasion  of  the  difiiculty,  and  for  which 
there  is  no  real  support. 

The  sum  of  all  may  perhaps  be  thus  stated  :  One  very  ancient  manuscript,  and  all 
of  later  date  save  one,  contain  the  words  in  question.  All  the  ancient  versions,  including 
the  Syriac  and  the  Latin,  have  them.  All  of  the  most  ancient  Christian  writers,  includ- 
ing Origen  and  Basil  themselves,  speak  of  the  Epistle  as  written  to  the  Ephesians,  while 
only  these  two  make  any  allusion  to  copies  of  manuscripts  in  which  the  words  did  not 
appear.  The  internal  evidence  found  in  the  general  tenor  and  spirit  of  the  Epistle  justi- 
fies the  view  that  it  was  written  to  the  Ephesians,  and  to  them  was  addressed,  as  in  the 
case  of  other  churches  named,  as  this  one  is,  in  the  opening  words.  Of  recent  critics  and 
commentators  who  upon  grounds  like  these  just  indicated  regard  the  words  "  in  Ephesus" 
{if  i<f>e(rm)  as  belonging  to  the  original  text,  we  name  Meyer,  Davidson,  Stuart,  Alexan- 
der, Alford,  and  Eadie.  Ellicott,  although  he  regards  the  Epistle  as  written  to  the  Ephe- 
sians and  so  addressed,  thinks  it  very  probable  that  it  was  intended  also  for  other  churches 
in  the  neighborhood  of  that  metropolitan  city,  and  was  for  this  reason  made  more  general 
in  form  than  was  usual  with  this  apostle.  This  is  not  to  view  it  as  a  circular  letter  in  any 
proper  sense,  and  may  probably  be  accepted  as  the  correct  view.  The  words  (iv  (<i>e(Tw) 
Ellicott  "  retains  as  genuine. " 

V.  PECULIARITIES  OF  STYLE. 

It  is  agreed  among  writers  on  this  Epistle  who  accept  it  as  genuine,  that  the  Epis- 
tle to  the  Ephesians  excels  all  other  writings  of  this  apostle  alike  in  the  comprehensive- 
ness of  its  doctrinal  content  and  in  the  sublimity  of  its  style.  Alford  speaks  of  it  as  made, 
in  this  way,  "by  far  the  most  difficult  of  all  the  writings  of  St.  Paul."     Elsewhere  he 


10       INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS. 

adds:  "As  in  the  Epistles  to  the  Romans,  Galatians,  and  Colossians,  the  difficulties  lie 
for  the  most  part  at  or  near  the  surface,  a  certain  degree  of  study  will  master,  not  indeed 
the  mysteries  of  redemption  which  are  treated  of,  but  the  contextual  coherence  and  the 
course  of  the  argument ;  or,  if  not  so,  will  at  least  serve  to  point  out  to  every  reader  where 
the  hard  texts  lie,  and  to  bring  out  into  relief  each  point  with  which  he  has  to  deal  ; 
whereas  here  the  difficulties  lie  altogether  beneath  the  surface,  are  not  discernible  by  the 
cursory  reader,  who  finds  all  very  straightforward  and  simple."  The  student  of  this 
Epistle,  he  saj's  further  on,  "  must  not  expect  to  go  over  his  ground  rapidly  ;  must  not  be 
disappointed  if  the  week's  end  finds  him  still  on  the  same  paragraph  or  even  on  the  same 
verse,  weighing  and  judging." 

The  two  Epistles,  to  the  Ephesians  and  Colossians,  are  often  compared  with  each 
other,  and  between  them  there  are  indeed  marked  resemblances.  Evidently,  they  were 
both  written  very  nearly  at  the  same  time,  and  in  much  the  same  state  of  mind  and  feel- 
ing. They  are  dissimilar,  however,  through  difierences  both  in  the  purpose  of  the  writing 
and  in  the  circumstances  of  those  addressed.  In  writing  to  the  Colossians,  Paul  appears 
to  have  a  distinct  purpose  to  gain  ;  a  correction  of  certain  speculative  tendencies  beginning 
there  to  appear,  more  especially  a  tendency  to  exaggeration  of  certain  outward  observ- 
ances, such  as  superstitious  distinctions  of  meats  and  drinks,  feast  days,  "new  moons 
and  Sabbaths";  these  being  partly  remnants  of  heathen,  partly  of  Judaic,  notions  of 
what  is  essential  to  religion.  In  contrast  with  all  this,  he  sets  before  them  the  Lord  Jesus 
Christ,  in  whom  all  fullness  dwells,  and  in  whom  they  are  to  find  summed  up  all  the  great 
and  precious  realities  of  faith.  Thus,  in  the  doctrinal  part  of  the  Epistle  he  dwells  upon 
the  person  of  Christ  as  "the  image  of  the  invisible  God,"  as  he  in  whom  all  things  were 
created,  as  head  over  all  things  to  the  church,  and  as  the  substance  and  fulfillment  of  all 
types ;  while  to  him  all  manner  of  outward  observance  is  intended  to  lead  us  in  faith,  and 
hope,  and  obedience.  It  may  be  true,  also,  as  some  think,  that  incipient  heresies  of  an- 
other sort  had  appeared  at  Colosse,  germs  of  the  later  Gnosticism  ;  that  to  these  things 
the  writer  refers  where  he  warns  against  those  who  would  "  beguile  "  them  "  with  enticiiig 
words,"  or  "spoil  them  through  philosophy  and  vain  deceit."  The  purpose  of  the  Colos- 
sian  Epistle,  at  all  events,  is  distinctively  practical,  although  in  seeking  to  realize  this 
purpose,  the  writer  touches  upon  some  of  the  loftiest  teachings  of  the  Christia^n  faith. 

It  is  thought  by  many,  and  is  probably  the  fact,  that  the  Epistle  to  the  Colossians 
was  written  first  of  the  two.  In  the  writing  of  it,  thought  and  feeling  are  kindled  to  a 
flame.  Calling  to  mind,  then,  those  in  another  city  of  Asia  Minor,  amongst  whom  he 
had  passed  longer  periods  of  personal  ministry  than  in  any  other  case,  cherishing  toward 
them  a  measure  of  affectionate  confidence  which  encouraged  the  opening  to  them  of  all 
his  mind  and  all  his  heart,  he  resumes  his  pen  in  a  letter  to  them,  in  which,  setting 
forth  from  those  more  elementary  teachings  which  he  had  given  to  them  in  his  personal 
ministry,  he  leads  them  out  in  a  wider  range  of  revealed  truth  than  he  had  attempted,  either 
in  this  case,  or  in  that  of  any  other  church.  It  is  "the  ms'stery  of  Chri.st"  (ch.  3  :  4) 
in  a  very  special  sense,  with  which  he  deals  ;  a  revelation  of  the  mind,  and  purpose,  and 
act  of  God  in  the  great  plan  of  human  redemption  in  no  other  instance  so  fully  set  forth. 

The  style  partakes  very  much  of  the  nature  of  the  subject.  Something  of  the  same 
peculiarity  appears  also  in  the  letter  to  the  Colossians,  and  is  due  there  to  much  the  same 
cause.  No  one  writes  in  this  manner  who  is  not  completely  carried  away  by  his  theme. 
There  is  no  attempt,  at  least  in  the  doctrinal  portion  of  the  Epistle,  at  anything  like  a 
concise  and  orderly  construction  of  the  sentences.     In  repeated  instances  (as  in  2  :  1-4 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.       11 

and  3  :  1-14),  a  thought  is  taken  up  and  the  thread  of  it  immediately  dropped,  while 
another,  though  a  related  thought,  comes  in,  parenthetically,  and  commands  attention, 
till  further  on,  though  with  very  little  of  orderly  readjustment,  the  first  one  is  resumed. 
Profound  truth,  as  related  to  purposes  of  God  in  the  eternity  past,  and  the  person  and 
office  of  Christ  in  the  great  work  of  redemption,  is  put  in  the  form  of  rapid  statement, 
suggesting  to  the  cursory  reader,  as  AH'ord  intimates,  scarcely  more  than  a  hint  of  the 
immensity  of  the  conception  or  the  wide-reaching  relations  of  the  doctrine  implied.  We 
find,  as  Dr.  Ilodge  says,  ''clause  linked  with  clause,"  as  one  thought  suggests  another 
which  cannot  wait  for  utterance,  till  the  writer  "is  forced  to  stop  and  begin  his  sen- 
tences anew."  To  appreciate  the  reason  of  this,  we  must  see  the  writer  of  the  Pipistle  in 
his  forced  comparative  seclusion,  and  reahze  how  the  fervor  of  his  soul,  which  had  been 
wont  to  find  such  ample  expression  in  the  ceaseless  labors  of  his  ministri'  from  city  to  city  and 
from  continent  to  continent,  is  now  limited  to  such  casual  opportunities  as  transient  visitors 
might  afford  him,  and  to  communications,  like  this,  with  those  in  distant  cities,  whose 
spiritual  welf;ire  was  still  with  him  a  constant  desire  and  prayer.  Meditating  thus  upon 
the  great  themes  of  his  ministry,  his  soul  is  filled  with  them,  and  when  he  takes  his  pen  to 
write  the  rush  of  thought  and  feeling  carries  him  away.  It  is  quite  possible,  besides,  that 
the  peculiarity  of  style  here  mentioned  is  occasioned  in  a  degree  by  the  fact  that  he  writes 
with  a  chained  hnnd,  the  guarding  soldier  seated  near,  and  perhaps  with  other  things  in 
the  surroundings  to  make  deliberate  and  careful  composition  a  matter  of  difficultj-. 

The  Epistle  to  the  Ephesians  becomes  thus  a  somewhat  striking  e.xaniple  of  the 
manner  in  which  inspiration  not  only  allows,  but  uses,  peculiarity  of  character  and  tem- 
perament in  the  writer,  and  as  well  the  influences  of  time  and  place.  It  is  possible  that 
under  no  other  circumstances  would  the  apostle  have  found  his  mind  led  forth  into  such 
a  field  of  inspired  meditation  or  have  gained  such  conceptions  of  the  kingdom  of  God  in 
its  relation  to  God's  own  redeemed  people.  The  language  he  uses  has  in  consequence  a 
peculiar  intensity.  Five  times  in  the  Epistle  and  twice  in  the  same  chapter  he  employs 
a  phrase  ( toIs  tVo vpoWoi?)  which  it  seems  impossible  to  render  adequately  from  the  Greek 
into  English.  It  is  jmperfectly  translated  "in  the  heavenly  places"  ;  or,  as  by  some 
writers,  though  with  a  meaning  too  vague,  "the  heavenlies "  ;  and  in  which  it 
almost  seems  as  if  the  distinction  of  earthly  and  heavenly  had  faded  away,  .so  that  when 
he  speaks  of  what  is  now  in  possession,  it  were  already  heaven  begun,  even  by  him.self, 
"the  prisoner  of  Jesus  Christ"  ;  or,  as  if  in  other  connections  of  the  same  phrase,  the 
temporal  were  already  lost  in  the  spiritual.  We  find  him  also  with  great  frequency  using 
such  intense  expressions  as  "the  riches  of  the  glory  of  his  inheritance  in  the  saints"  ; 
"God,  who  is  rich  in  mercy";  "exceeding  riches  of  his  grace";  "grant  j-ou  according  to 
the  riches  of  his  glory  " — the  Greek  word,  (ttAoCtos  or  ttAouotios),  meaning  "  riches,  "  wealth," 
"fullness,"  "  plenitude,"  becoming  thus  with  him  a  fiivorite  one  for  expressing  his  sense 
of  the  wonderful  kindness  of  God  to  redeemed  men.  Tlie  word  for  "grace"  (xdpt«) 
occurs  thirteen  times;  and  may,  as  Farrar  saj'S,  be  considered  "the  keynote  of  the  Epis- 
tle." The  word  for  "mystery"  occurs  five  times;  in  no  other  Epistle  more  than  twice. 
Another  significant  peculiarity  is  the  frequent  occurrence  of  compounds  with  the  Greek 
preposition  for  "with"  ((rii),  expressing  participation,  or  community  of  po.ssession.  We 
find  it  in  such  words  and  phrases  as  "made  alive,"  or  '''quickened  together  tci'th  Chri'st.'' 
'' raised  up  together''  with  him,  ""  m^Aa  wn  sit  together  \n  heavenly  places  with  Christ," 
'''fellow-citizens  with  the  saints,  "  "  bnilded  together  for  an  habitation  of  God  through  the 
Spirit,"  ''fellow-heirs,''  "  fellow -members  of  the  body,"  "fellow-partakers  of  the  prom- 


12       INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIAKS. 


ise" — all  of  which  represent  a  leading  tliought  in  the  Epistle,  which  is  the  union  of  all 
believers  in  a  common  faith,  and  hope,  and  calling,  and  especially  their  oneness  in  Christ. 
In  a  word,  we  may  say  that  while  this  Epistle  has  qualities  of  style  common  to  this 
apostle's  writings,  it  has  characteristics  of  its  own,  due  in  part  to  the  subject,  and  in  part 
to  the  conditions  under  which  it  was  produced.  It  should  be  added,  however,  that  neither 
the  glow  of  feeling  inspired  by  the  subject,  nor  the  peculiar  circumstances  of  the  writer, 
is  allowed  to  mar  the  logical  connection  of  the  general  argument,  or  lessen  the  force  with 
which  all  is  made  to  bear  upon  the  special  purpose  in  writing. 

VI.  SUBSTANCE  OF  THE  EPISTLE  IN  A  GENERAL  VIEW. 

Although  the  Epistle  to  the  Ephesians  deals  so  much  with  doctrine,  it  is  still  not  a 
doctrinal  treatise,  but  an  Epistle,  with  the  characteristics  proper  to  such.  That  personal 
element  which  gives  to  epistolary  writing  its  distinctive  quality,  pervades  it,  in  spite  of 
the  fact  that  direct  personal  mention,  or  even  express  allusion,  is  less  frequent  than  in 
most  of  Paul's  letters  to  the  churches.  About  the  middle  of  the  fourth  chapter,  the 
apostle  turns  directly  to  those  whom  up  to  that  point  he  has  addressed  more  in  the  form 
of  general  instruction,  and  from  thence  on  to  the  end  of  the  Epistle  appeals  to  them  in 
counsel  and  exhortation,  covering  the  various  relations  of  the  Christian  life,  doubtless  with 
adaptations  to  what  both  he  and  they  knew  of  their  peculiar  circumstances.  Indeed,  he 
had  twice  before  seemed  about  to  break  oif  the  strain  of  high  doctrinal  exhortation  upon 
which  he  had  entered  at  the  outset  of  the  Epistle,  and  to  begin  upon  that  more  practical 
appeal.  Tlie  third  chapter  opens  with,  "For  this  cause  1  Paul,  the  prisoner  of  Jesus 
Christ,  to  you  Gentiles,"  seeming  as  if  some  matter  more  directly  personal  were  to  follow. 

Then  the  fourth  chapter  itself  begins,  "  I  therefore,  I  the  prisoner  in  the  Lord, 
beseech  you  that  ye  walk  worthy  of  the  vocation  wherewith  ye  are  called,"  passing  away, 
liowever,  as  before,  from  that  more  personal  theme  to  dwell  upon  the  divine  provision 
made  in  this  behalf  With  the  seventeenth  verse  of  this  fourth  chapter  he  enters  fully 
upon  that  which  he  has  clearly  had  in  view  all  along,  making  it  evident  that  this  "  knowl- 
edge in  the  mystery  of  Christ"  which  he  had  been  unfolding,  is  just  intended  to  make 
faith  more  ample,  and  life  more  pure  and  true. 

It  is,  perhaps,  not  too  much  to  say  that  the  theme  of  the  Epistle,  and  the  writer's 
method  in  treating  it,  are  both  implied  in  the  third  and  fourth  verses  of  the  first  chapter  : 
"Blessed  be  the  God  and  P'ather  of  our  Lord  Jesus  Christ,  who  hath  blessed  us  with 
every  spiritual  blessing  in  the  heavenly  places  in  Christ :  even  as  he  chose  us  in  him  before 
the  foundation  of  the  world,  that  we  should  be  holy  and  without  blemish  before  him  in 
love."  The  three  first  chapters  of  the  Epistle,  and  the  fourth  as  far  as  the  seventeenth 
verse,  are  an  expansion  of  the  doctrinal  thought  in  these  two  verses  ;  while  what  follows 
from  the  middle  of  the  fourth  chapter  to  the  end  is  devoted  to  showing  how  the  great 
motive  to  holy  and  blameless  conduct  in  all  life's  relations,  so  brought  to  view,  should 
prompt  and  rule  each  Christian  believer. 

As  linking,  so  to  speak,  these  two  main  divisions  of  the  whole  theme,  we  have  what 
is  contained  inverses  3-16  in  chapter  4.  It  is  there  shown  that  in  the  gracious  provi- 
sion made,  there  is  adaptation  to  the  peculiar  needs  of  men  in  this  world.  When  the 
Redeemer,  his  ministry  and  suffering  ended,  went  up  on  high,  leading  captivity  captive, 
he  received  gifts  for  men.  It  was  included  in  the  functions  of  his  great  office  as  Redeemer 
that  he  should  be  also  in  a  certain  living  relation  with  his  redeemed  people  ;  not  only 
should  impartations  of  spiritual  life  flow  to  them  through  him,  but  it  was  his  to  endow 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.       13 


them,  as  the  church  bought  with  his  own  blood,  his  "body,"  with  ordinances  and  offices 
suited  to  promote  in  every  way  their  personal  growth  and  their  efficiency  as  instruments  of 
grace  and  salvation  to  the  world.  Thus,  in  some  sense,  we  have,  along  with  the  doctrine 
of  Redemption,  the  doctrine  of  the  Church,  the  purpose  of  both  being,  as  said  at  the 
beginning,  ''  that  we  should  be  holy  and  without  blemish  before  him  in  love."  Alike  the 
doctrine  of  redemption  and  the  doctrine  of  the  church  are  set  forth  in  a  way  to  some 
extent  peculiar  to  this  Epistle.  We  have,  indeed,  the  church  elsewhere  spoken  of  as 
"  the  body  of  Clirist,"  and  offices  in  the  church,  with  the  duties  appropriate  to  each,  are 
in  other  places  named  with  much  more  of  detail  than  is  attempted  here.  But  in  this 
fourth  chapter  of  our  Epistle,  the  church — not  simply  nor  chiefly  the  local  church,  but 
the  church  in  its  largest  spiritual  sense — is  put  in  a  relation  with  Christ  peculiar  to  this 
one  of  all  Paul's  epistles.  The  sixteenth  verse  of  the  chapter,  very  difficult  of  precise 
exposition,  is  a  wonderful  representation  of  the  absolute  dependence  of  each  individual 
Christian,  and  of  the  whole  spiritual  body  as  such,  upon  "  him  who  is  the  head,  even 
Christ."  Then  what  appears  of  the  ultimate  unity  of  this  spiritual  body  is  found,  as  we 
dwell  upon  it,  to  have  a  wonderful  scope  of  meaning.  What  is  said  in  ver.  14  of 
troubled  agitations  under  opposing  winds  of  doctrine,  while  it  has  an  application  to  each 
individual  church  and  each  individual  Christian,  looks  in  its  largest  meaning  beyond  all 
that  is  individual  and  special ;  it  forecasts  centuries  of  stormy  division  among  those 
claiming  to  be  the  followers  of  the  one  Lord,  anticipating,  indeed,  all  that  which  for  us 
is  now  history,  and  that  which  for  those  living  after  us  may  be  history  again.  In  ver. 
13,  however,  we  have  foreshadowed  that  for  which  we  have  a  right  to  look  in  this 
kingdom  of  God  among  men — a  coming  at  last  to  "  the  unity  of  faith,  and  of  the  knowl- 
edge of  the  Son  of  God,  the  measure  of  the  stature  of  the  fullness  of  Christ."  However 
it  may  be  elsewhere  in  the  world,  in  the  kingdom  of  God  division  struggles  ever  toward 
unity,  and  the  time  will  come  when  unity,  and  no  longer  division,  shall  be  the  law  of  that 
kingdom.     Foretokens  of  that  final  issue  already  appear. 

This  doctrine  of  the  church  may  be  said  to  stand  as  the  corollary  of  that  doctrine  of 
redemption  which  occupies  so  much  of  the  whole  space  in  this  Epistle.  As  already  inti- 
mated, this  doctrine  as  unfolded,  has  its  ground  in  what  is  said  in  the  fourth  verse  of  the  first 
chapter:  "According  as  he  hath  chosen  us  in  him  before  the  foundation  of  the  world." 
What  is  said  more  than  this  is  concerned  entirely  with  the  fulfillment  of  that  gracious 
election,  so  truly  divine  in  its  motive,  and  so  complete  in  its  operation.  All  that  we 
realize  in  redemption  comes  to  us  just  in  the  fulfillment  of  that  purpose.  But  what  is 
peculiar  in  the  view  the  apostle  here  takes  of  a  subject  which  in  other  wavs  he  treats  of  in 
other  epistles,  is  intimated  in  the  ninth  and  tenth  verses  of  the  same  chapter,  where  we 
are  told  how  God  has  "  made  known  unto  us  the  mystery  of  his  will,  according  to  the 
good  pleasure  which  he  purposed  in  him  [that  is,  in  Christ]  unto  a  dispensation  of  the  full- 
ness of  times,  to  gum  up  all  thiiiffs  in  Christ,  the  things  in  the  heaven,  and  things  upon 
the  earth."  This  is  the  central  thought  of  all  which  is  said  here  upon  this  great  theme 
of  human  redemption — "  to  sum  up  all  things  in  Christ."  The  writer  returns  to  it  again 
and  again.  It  is  in  reference  to  it,  chiefly,  that  he  makes  those  Gentile  Christians  at 
Ephesus  so  fully  aware  of  "the  grace  of  God  "  shown  to  them,  in  that  the  full  treasure 
of  this  gracious  provision  had  been  made  as  free  to  them  as  to  God's  covenant  people 
themselves.  It  is  also  what  lends  peculiar  significance  to  that  which  is  said  of  the  ulti- 
mate unity  of  the  church.  It  is  to  be  unity  in  him.  Christ  is  one  day  to  fully  and 
gloriously  appear  before  th.e  universe  of  men  and  angels  in  that  transcendant  personality 


14       INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS. 

wliich  belongs  to  him  as  the  Redeemer  of  men  and  the  Head  over  all  things  to  the 
church.  That  is  the  thought  which  there,  in  his  Roman  prison,  has  seized  upon  and  fired 
the  whole  soul  of  the  writer  of  this  Epistle,  and  the  thought  which  imparts  to  what  he 
liere  says  such  intensity  of  feeling  and  such  dignity  of  utterance.  In  proportion  as  we 
realize  this,  and  in  proportion  as  we  enter  into  the  substance  and  spirit  of  what  we  find 
here  written,  shall  we  feel  the  force  of  the  appeal  based  upon  this  view  of  what  our 
redemption  imports,  that  we  do  indeed  "walk  worthy  of  the  calling  wherewith  we  have 
been  called." 

VII.  ANALYSIS  OF  THE  EPISTLE  MORE  IN  DETAIL. 

It  is  quite  surely  to  be  gathered  from  the  tenor  of  this  Epistle,  that  the  church  in 
Ephesus  was  chiefly  composed  of  Gentile  converts.  There  were  also  Jews,  as  may  be 
inferred  from  the  fact  that  Paul's  own  preaching  there  had  been  at  first  in  "  the  synagogue. " 
Yet,  as  the  narrative  in  Acts  (19  :  8,  9)  seems  to  imply,  he  found  his  own  countrymen  less 
accessible  than  the  Gentile  population,  and  so  he  left  the  synagogue,  and  we  then  find  him 
reasoning  daily  in  the  school  of  one  Tyrannus.  Whatever  may  have  been  the  relative 
proportion  of  Jews  and  Gentiles  in  the  church,  it  is  to  the  latter  that  he  seems  to  address 
himself  chiefly  in  this  Epistle — a  fact  to  be  borne  in  mind  in  the  study  of  it.  His  desire 
evidently  is  to  strongly  impress  these  Gentile  believers,  (1)  with  the  general  truth,  that 
salvation,  whether  of  Jew  or  Gentile,  is  a  work  of  divine  grace,  executing  a  divine  pur- 
pose ;  (2)  with  the  truth  that  the  whole  scheme  of  redemption,  whether  as  respects 
its  original  purpose,  its  method,  or  its  result,  centers  wholly  in  Christ ;  and,  (3)  with  the 
truth  that  they,  as  Gentiles,  were  under  an  especial  obligation  of  gratitude  for  this  grace, 
since  the  opening  to  them  of  this  door  of  mercy  was  the  receiving  of  them  to  all  that 
special  favor  which  had  once  been  given  to  God's  covenant  people,  with  every  middle  wall 
of  partition  now  broken  down.  In  the  light  of  these  considerations  the  practical  lessons 
and  appeals  in  the  closing  chapters  of  the  Epistle  are  pressed  home. 

The  general  doctrine  of  the  divine  purpose  of  redemption,  and  the  election  of  a 
redeemed  people,  chosen  in  Christ  before  the  foundation  of  the  world,  occupies  the  first 
fourteen  verses  of  the  first  chapter.  This  is  followed  to  the  end  of  the  chapter  by 
expressions  of  thanksgiving  in  behalf  of  those  addressed,  that  in  the  grace  of  redemp- 
tion they  had  been  made  participants,  with  the  prayer  that  they  might  be  enabled, 
by  divine  help,  to  enter  into  the  full  realization  and  experience  of  the  grace  so  mani- 
fested ;  especially  realizing  how  pre-eminent  in  all  is  the  place  filled  by  him  who  is  the 
Redeemer. 

With  a  view  to  impress  this  truth  more  strongly,  in  the  opening  verses  of  the  second 
chapter  (ver.  1-2),  he  reminds  them  of  the  condition  in  which  the  grace  of  God  had  found 
them,  the  same  essentially  (ver.  3,  10)  as  that  in  which  those  to  whom  the  gospel  first 
came  had  been  found,  while  in  the  "  quickening  "  of  the  new  birth  both  Jew  and  Gentile 
had  experienced  a  like  blessing  and  a  common  joy.  Then  in  the  remainder  of  the  chapter 
he  dwells  upon  the  spiritual  union  into  which  Jew  and  Gentile  are  brought,  in  the  expe- 
rience of  the  same  grace,  of  a  common  faith  and  a  common  hope. 

In  chapter  3  this  of  which  he  had  been  speaking  is  dwelt  upon  as  that  "m5'stery 
of  Christ"  which  had  been  hidden  through  ages,  adumbrated  in  types  and  divinely  fore- 
shadowed in  prophecy,  yet  now  clearly  and  fully  revealed.  He  speaks  of  himself  (ver. 
V-9)  as  having  been  specially  "  made  a  minister  ' '  of  that  revelation,  more  particularly  as  it 
afiFected  the  Gentiles  themselves.     Following  this,  again,  with  an  earnest  prayer  that  they 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  EPHESIANS.       15 

might  come  into  rich  and  full  possession  of  this  blessing,  and  especially  might  come  to 
know  the  love  of  Christ  which  passeth  knowledge. 

Chapter  4,  as  fiir  as  to  the  seventeenth  verse,  is  occupied  with  that  communion 
of  saints  into  which  believers,  Jew  and  Gentile,  are  brought.  The.v  have  "one  Lord,  one 
faith,  one  baptism,  one  God  and  Father  of  all."  They  are  in  all  tlieir  wide  dispersion, 
all  their  long  succession,  from  age  to  age,  "  one  body,"  with  Christ  as  the  Head,  from 
whom  proceeds  to  every  member  and  through  all  channels  of  spiritual  vitality,  the  one 
life.  To  promote  this  unity,  with  growth  to  the  stature  of  the  fullness  of  Christ,  and  to 
endow  them  for  their  world-wide  ministry,  are  given  to  them,  as  gifts  of  the  ascended 
Lord,  apostles  and  prophets,  pastors  and  teachers,  and  evangelists. 

The  weighty  inference  from  all  comes  out  in  the  seventeenth  verse  :  "This  I  say, 
therefore,  and  testify  in  the  Lord  [a  solemn  adjuration],  that  ye  henceforth  walk  not  as 
other  Gentiles  walk."  To  the  end  of  the  chapter  this  appeal  is  set  down  in  a  vivid  con- 
trast of  that  which  these  Ephesian  Christians  had  all  about  them,  in  a  great  and  rich  and 
wicked  heathen  city,  with  that  which  was  to  be  expected  of  them  as  having  "put  on  the 
new  man,  which  after  God  is  created  in  righteousness  and  true  holiness." 

The  fifth  chapter,  and  the  sixth  as  far  as  the  eleventh  verse,  deal  with  those  several 
relations  of  life  in  which  it  is  required  that  the  spirit  and  law  of  the  Christian  profession 
shall  thus  be  fulfilled.  It  is  noticeable  how  in  all  these  relations,  of  husband  and  wife,  of 
parent  and  child,  of  master  and  servant,  there  is  constant  reference  to  that  which  he  has 
so  copiously  set  forth  in  earlier  parts  of  the  Epistle.  Tliis  is  not  a  mere  morality  which 
he  enjoins.  It  is  as  "children  of  light"  that  we  are  to  observe  these  things,  walking  in 
the  new  light  shed  upon  the  path  of  each  redeemed  one.  It  is  as  "  filled  with  the  Spirit," 
and  as  ourselves  spiritual,  that  we  utterly  repudiate  all  "  fellowship  with  the  unfruitful 
works  of  darkness."  It  is  as  seeing  in  Christ  and  the  church  a  symbol  of  that  most 
sacred  of  all  human  relations,  upon  which  it  is  sacrilege  for  any  to  lay  unholy  hands,  or  to 
treat  it  with  levity,  that  husbands  and  wives  are  to  have  mutual  regard  for  what  this 
relation  implies.  It  is  with  that  "first  commandment  with  promise,"  ever  in  mind,  that 
children  are  to  reverence  their  parents,  while  parents  are  to  rear  their  children  "  in  the  " 
nurture  and  admonition  of  the  Lord."  Servants  are  to  render  the  service  expected  of 
them  as  "unto  Christ,"  while  masters  are  to  remember  that  they  also  have  a  Master, 
even  one  in  heaven,  with  whom  is  no  respect  of  person.  What  a  different  thing  from 
mere  morality  do  the  ethics  of  Christianity  become  in  the  handling  of  this  Epistle  ! 
Then  at  the  eleventh  verse  comes  the  "  Finally,  my  brethren."  What  a  masterly  picture 
is  here  given  us  of  the  Christian  soldier,  wrestling  against  principalities,  against  powers, 
against  the  rulers  of  the  darkness  of  this  world,  "  clad  in  the  whole  armour  of  God  !" 
What  a  word  is  that  in  which  he  represents  the  whole  idea  of  the  steadfast  Christian, 
faithful  unto  death — '^Standi"  Called  with  such  a  calling,  chosen  for  such  a  mission 
and  such  a  destiny,  God's  redeemed  one,  fronting  the  world's  wickedness,  and  the 
world's  temptations, — what  a  noble  picture  he  gives  us  of  the  steadfast  Christian  !  Writing 
from  his  Roman  prison,  every  word  is  enforced  by  his  own  heroic  example  ;  while  in  his 
closing  words  he  becomes  again  tender  and  loving  and  prayerful,  reaching  out  in  his  sym- 
pathies to  all  Christian  believers  throughout  the  world  and  throughout  the  ages  :  "  Grace 
be  with  all  them  that  love  our  Lord  Jesus  Christ  in  sincerity.     Amen. ' ' 


THE  EPISTLE  TO  THE  EPHESIANS. 


CHAPTER  I. 


PAUL,  an  apostle  of  Jesus  Christ  by  the  will  of  God, 
to  the  saints  which  are  at  Ephesus,  aud  to  the  faith- 


ful in  Christ  Jesus: 


1      PAUL,  an  apostle  of  Christ  Jesus  through  the  will 
of  God,  to  the  saints  who  are  '  at  Ephesus,  and  the 


1  Some  very  uiicieiil  nutborities  omit  at  Ephesus. 


Ch.  1 :  1,  2.  The  Salutation. 

1.  Paul,  an  apostle  of  Jesus  Christ.    Of 

the  authors  of  these  apostolical  communica- 
tions to  churches,  to  individuals,  or  to  "the 
faithful"  in  general,  Paul  and  Peter  alone 
name  themselves  as  apostles.  James  styles 
himself  simply  "the  servant  of  Jesus  Christ"  ; 
Jude  employs  the  same  form  of  personal  intro- 
duction, while  John,  save  in  his  first  epistle, 
where  no  form  of  the  kind  is  employed,  is 
"The  Elder."  The  difference  in  this  particu- 
lar ma\'  be  without  significance  save  in  the 
case  of  Paul,  whose  relation  to  the  apostleship 
was  peculiar  by  reason  of  the  fact  that  he  was 
not  of  the  original  twelve,  and  who  had  found 
occasion,  especially  in  writing  to  the  Gala- 
tians,  to  claim  with  emphasis  his  right  of  rec- 
ognition in  this  regard.  He  opens  each  of  his 
epistles,  accordingly,  save  those  to  the  Philip- 
pians  and  the  Thessaloiiians,  with  the  same 
formula  as  here,  more  or  less  varied.  We 
find  also,  in  repeated  instances,  as  in  First  and 
Second  Corinthians,  the  Colossians,  in  Second 
Timothy,  and  here,  the  accompanying  phrase, 
by  the  will  of  God,  while  in  First  Timothy 
this  becomes,  "according  to  the  coinmand- 
ment  of  God  our  Saviour  and  Christ  Jesus, 
our  hope."  The  still  more  emphatic  foriin 
used  at  the  opening  of  Galatians  is  especially 
deserving  of  notice.  Sometimes,  too,  in  the 
body  of  the  Epistle,  mention  is  made  of  the 
writer's  oflRcial  position  in  this  particular,  as 
in  Rom.  11  :  13;  1  Cor.  9:  1;  2  Cor.  12:  12;  1 
Tim.  2:7.  Of  this  peculiarity  we  need  only 
say  that  it  was  very  essential  to  the  purpose  of 
his  mission  that  his  full  apostleship  should 
have  duo  recognition,  as  being  "through  the 
will  of  God"  in  his  special  call,  not  less  than 
as  if  he  had  been  of  those  who  "companied 
with"  the  original  apostles,  from  the  begin- 
ning. To  the  saints  which  are  at  Ephe- 
sus, As  to  the  question  whether  this  Epistle 
shall  be  viewed  as  addressed  originally  to  the 


Ephesian  Church,  or  to  them  in  association 
with  other  churches  in  their  neighborhood,  we 
refer  the  reader  to  the  "Introduction."  Assum- 
ing the  correctness  of  the  conclusion  there 
stated,  we  find  no  necessity  for  treating  the 
text  here  as  if,  in  the  form  of  a  circular  letter, 
it  must  read,  "to  those  who  are  saints,"  etc. 
The  Epis.tle  was  undoubtedly  sent  to  the  church 
at  Ephesus,  as  one  of  those  to  be  addressed, 
and  probably,  from  the  importance  of  that 
city  and  the  position  of  the  church  as  founded 
by  Paul  himself  and  the  scene  of  his  labors  for 
three  eventful  years,  that  to  which  it  was  first 
of  all  communicated.  The  word  'saints'  is  in 
the  epistles,  especially  of  Paul,  used  so  often 
as  to  suggest  that  it  may  then  have  been  well 
nigh  as  commonly  employed  to  designate  be- 
lievers in  Christ,  as  the  word  "Christian"  is 
now.  This  latter  word  occurs  but  three  times 
in  the  New  Testament,  and  only  once  as  used 
by  an  apostle  (i Peter* : i6),  "if  any  man  suffer  as 
a  Christian,"  the  two  other  instances  of  its  use 
being  in  the  Acts  (n  :  26;  26:28),  and  in  both  cases 
by  persons  who  were  themselves  not  Christians. 
The  mediiBval  sense  of  the  word  "saints" 
must  not  be  allowed  to  confuse  its  meaning 
here.  It  means  simply  consecrated  persons; 
those  given  to  the  Lord  as  offerings  of  the 
sanctuar3'  were  anciently  made,  and  in  the 
same  sense  "holy"  (ayCoi),  save  that,  as  will  be 
noticed  more  fully  hereafter,  the  character 
proper  to  such  personal  consecration  is  im- 
plied. And  to  the  faithful  in  Christ  Jesus. 
The  Greek  word  for 'faithful,'  Ellicott  thinks, 
is  "  not  here,  in  its  general  and  cla.ssical  sense, 
qui  fidem  prcestat,^^  equivalent  to  fidelit3^ 
"but  its  particular  and  theological  sense,  qui 
Jidem  hnbet,"  faith  itself  in  exercise:  "a 
meaning,"  he  adds,  "which  it  indisputably 
bears  in  several  passages  in  the  New  Testa- 
ment." Upon  the  other  hand,  Thaj^er,  in  hi.s 
"Lexicon  of  the  New  Testament,"  in.stances 
numerous  places  where  the  word  is  employed 
B  17 


18 


EPHESIANS. 


[Ch.  I. 


2  Grace  be  to  you,  and  peace,  from  God  our  Father, 
aiid/*(/;n  the  Lord  Jesus  Christ. 

3  Blessed  be  the  God  and  Father  of  our  Lord  Jesus 
Chris't,  who  hath  blessed  us  with  all  spiritual  blessings 
iu  heaveuly ^tacei  in  Christ: 


2  faithful  in  Christ  Jesus:  Grace  to  you  and  peace 
from  God  our  Father  and  the  Lord  Jesus  Christ. 

3  Blessed   be   Mhe    God   and    Father    of    our    Lord 
Jesus  Christ,  who  hath  blessed  us  with  every  spirit- 


1  Or,  God  and  the  Father. 


in  the  sense  of  "trusty,"  "faithful,"  one  of 
them  in  this  same  Epistle  (6  :  21)  "faithful  min- 
ister in  the  Lord";  although  he  quotes  our 
present  passage  as  an  example  of  the  meaning, 
"believing,"  "confiding,"  "trusting."  The 
Revised  Version,  as  will  be  seen,  retains  the 
translation  '  faithful ' ;  this,  also,  Alford  pre- 
fers. The  words  'in  Christ  Jesus'  do  not  ap- 
pear to  make  it  necessary  that  we  dismiss  this 
latter  meaning  as  inadmissible;  the  same  form 
of  expression,  with  the  Greek  preposition  (ei-, 
translated  in),  being  frequently  used  in  this 
Epistle,  as  in  the  place  already  noted  (6  :  21), 
"faithful  minister  in  the  Lord,"  to  indicate 
"the  element,  the  life  sphere,"  that  relation, 
in  other  words,  in  which  fidelity  is  exercised 
and  shown.  We  own  to  a  preference  for  this 
rendering  of  tiie  word,  and  partly  because  of 
its  more  full  expression  of  the  apostle's  mean- 
ing in  characterizing  those  to  whom  he  writes. 
The  omission  in  Greek  of  the  article  before  the 
word  for  'faithful'  brings  the  two  clauses, 
'saints  which  are  at  Ephesus'  and  'faithful  in 
Christ  Jesus,'  into  close  relation  with  each 
other.  Perhaps,  however,  we  may  take  the 
latter  as  comprehending  along  with  those  im- 
mediately addressed  all  those  'faithful  in 
Christ  Jesus'  into  whose  hands  the  Epistle 
should  come. 

2.  Grace  be  to  you,  and  peace,  from 
God  our  Father,  and  from  the  Lord  Jesus 
Christ.  Eadie  calls  attention  to  the  Chris- 
tian element  in  this  "  cordial  and  comprehen- 
sive" apostolical  salutation,  as  "far  more  ex- 
pressive than  the  ancient  classic  formula." 
Claudius  L^'sias  (Acts  2.3:  26)  "unto  the  most 
excellent  governor"  sends  greeting;  Paul  to 
the  Ephesians,  '  Grace  be  unto  you,  and  peace, 
from  God  our  Father,  and  the  Lord  Jesus 
Christ'  ;  a  salutation  and  a  benediction  in 
one.  Ellicott,  in  his  note,  while  saying  that 
"the  suggestion  of  Stier,"  that  the  "grace" 
may  refer  to  "saints"  and  "peace"  to  "  faith- 
ful," "does  not  seem  tenable,"  still  thinks 
these  words  should  "not  be  diluted  into  mere 
equivalents  of  the  ordinary  forms  of  saluta- 
tion."    Attention  should  be  given,  also,  to  the 


association  of  'the  Lord  Jesus  Christ'  with 
'God  our  Father'  as  equally  with  him  the 
source  of  grace  and  peace;  benefits  which,  of 
the  nature  here  intended,  can  be  looked  for,  or 
expected,  from  no  source  less  than  divine. 

3-8.  Thanksgiving  for  the  Election 
OF  Grace,  and  for  Redemption  in  Christ 
Jesus  through  Faith. 

3.  Blessed  be  the  God  and  Father  of 
our  Lord  Jesus  Christ.  A  possible  con- 
struction is:  Blessed  be  God  and  the  Father 
of  our  Lord  Jesus  Christ,  and  tliis  would  per- 
haps on  doctrinal  grounds  be  preferred  by 
those  who  find  a  difficulty  in  the  expression, 
"The  God  of  our  Lord  Jesus  Christ."  Yet 
this  latter  form  unmistakably  occurs  in  ver. 
17  of  this  chapter,  and  is  quite  in  harmony 
with  words  of  our  Lord  in  John  20  :  17:  "I 
ascend  unto  my  Father  and  to  your  Father, 
and  to  my  God  and  your  God";  also  in  his 
cry  from  the  cross:  "  My  God,  my  God,  why 
hast  thou  forsaken  me?  "  In  both  these  places 
our  Lord  speaks  distinctively  in  his  human 
nature,  and  the  form  used  need  in  no  way 
embarrass  our  conception  of  him  as  also 
divine.  What  seems  the  more  natural  con- 
struction may  therefore  be  retained  without 
doctrinal  difficulty.  Dr.  Boise,  in  his  n(jte  on 
the  passage,  seems  to  accept  the  usual  render- 
ing, though  he  quotes  Meyer  and  Ellicott  as 
preferring  the  other.  Taking  the  words  as 
they  stand,  they  may  be  quoted  as  an  exam- 
ple of  that  usage,  alike  by  our  Lord  and  by  his 
apostles,  which  makes  available  to  us  all  the 
preciousness  of  that  fellowship  with  us  in  suf- 
fering and  in  service,  into  which  our  Lord  is 
brought  by  his  real  ])articipation  with  us  in 
our  human  nature.  Who  hath  blessed  us. 
The  juxtaposition  of  these  two  clauses, '  Blessed 
be  God'  and  'who  hath  blessed  us,'  brings 
to  view  a  twofold  usage  of  the  emphatic  word 
here  that  is  somewhat  difficult  of  clear  dis- 
crimination. As  applied  to  God,  the  word 
can  only  express  the  thanksgiving  and  the 
praise  due  to  him  from  those  who  are  made  to 
know  the  perfections  of  his  character,  and  are 
the  recipients  of  his  bounty.     This  is  using 


Ch.  I.] 


EPHESIANS. 


10 


4  According  as  he  liatli  chosen  us  in  him  before  the 
foundation  of  the  wurki,  lliai  we  should  be  holy  and 
without  bhime  before  biiu  in  love: 


4  ual  blessing  in  the  heavenly ^/«ce«  in  Christ:  evea 
as  lie  chose ^us  in  hiiu  before  the  foundation  of  the 
world,  that'  we  should  be  holy  and  without  blem- 


the  word  (eirAoyjjros)  "  blessed  "  in  its  more  exact 
metinitig.  It  is  a  strong  and  fervent  expres- 
sion of  praise  (euAoyia),  whence  our  word 
"eulogy."  Tlie  verb,  however  (evKoyiu),  has 
for  one  of  its  remoter  meanings  "  to  bestow 
blessings  on,"  "to  prosper,"  "to  make  iiap- 
py."  (Thayer's  "Lexicon  of  the  New  Testa- 
ment.") Thus  the  two  clauses,  'Blessed  be 
God,'  'who  hath  blessed  us,'  have  a  corre- 
spondence in  meaning  which  justifies  their 
significance  in  tiie  present  usage.  They  ex- 
press that  reciprocal  interchange  in  which 
God's  people  bring  to  him  their  offerings  of 
praise  and  thanksgiving,  having  received  from 
him  gifts  of  such  a  nature  as  that  in  the  pos- 
session and  enjoyment  of  these  they,  in  their 
degree,  come  to  share  in  that  which  makes 
him  the  object  of  their  praise. 

For  these  blessings  so  bestowed  are  spir- 
itual blessings  in  heavenly  places  in 
Christ.  The  expression  'heavenly  places' 
should  first  be  explained.  No  word  for 
'places'  appears  in  tlie  Greek,  and  so  it  is 
printed  as  supplied,  alike  in  the  Common 
Version  and  the  Revision.  Whether  it  is 
the  true  word  for  completing  the  sense  may 
be  doubtful,  althougli  to  find  a  better  one  is 
not  easy.  The  Greek  word  here  and  else- 
where in  this  Epistle  rendered  '  heavenly 
places'  (eiroupafiots)  is  the  same  word  which  is 
found  in  John  3  :  12,  where  our  Lord  says  to 
Nicodemus:  "If  I  have  told  you  earthly 
things  and  ye  believe  not,  how  shall  ye  be- 
lieve if  I  tell  you  of  heavenly  things  (to  t'jrou- 
pavca)  ?  "  Again  we  find  the  word  in  Matt. 
18:  3-5,  "my  heavenly  Father"  ;  again  in  2 
Tim.  4:18,  "unto  his  heavenly  kingdom." 
Again,  almost  singularly,  the  word  occurs 
near  the  close  of  our  present  Ejiistle  (6:12), 
"spiritual  wickedness  in  high  places,"  as 
given  in  tlie  Common  Version  ;  "the  spiritual 
hosts  of  wickedness  in  tlie  heavenly  places,'' 
as  in  the  Revised  Version.  Other  occurrences 
of  the  word  in  our  Epistle  are  at  1  :  20,  "at 
his  right  hand  in  the  \\{i;\.\'oi\\y places"  ;  2  :  6, 
"  made  ussit  with  him  in  the  heavenly  p/aces"; 
3  :  10,  "principalities  and  powers  in  tiie  heav- 
enly places."  A  local  meaning  seems  clearly 
implied  in  all  tlicse  instances.  This  local 
meaning,  however,  does  not  in  all  appear  to 


govern  the  conception  in  the  same  degree. 
"Earthly  things,"  those  of  which  Jesus  had 
been  speaking  to  Nicodemus,  concerning  the 
new  birth,  etc.,  are  by  him  put  in  contrast 
with  "heavenly  things,"  by  which  seems  to 
be  meant  that  higher  range  of  revealed  truiii 
which  concerns  itself  more  with  things  more 
distinctively  "heavenly."  The  "heavenly 
kingdom"  of  which  Paul  writes  to  Timothy 
is  that  kingdom  whicli  has  heaven  for  its  cen- 
tre, and  God  as  the  ISovereign.  Christ,  at 
God's  right  hand  in  the  "heavenly  places," 
involves  an  idea  more  strictly  local.  But 
"  spiritiial  hosts  of  wickedness  in  the  heavenly 
places"  must  surely  be  understood  in  a  way 
not  to  imply  that  there  may  be  wickedness  in 
heaven.  Influenced  by  tills  variety  of  usage, 
apparently,  Farrar  and  Maurice  prefer  the 
ratlier  vague  rendering,  "the  heavenlies," 
for  all  these  instances  in  our  present  Epistle; 
while  tlie  writer  in  Schaff's  "Commentary," 
Dr.  M.  B.  Riddle,  concludes  that  the  word 
must  have  "a  local  sense,  but  a  broad  and 
comprehensive  one";  and  for  the  passage 
now  immediately  under  consideration  quotes 
Braune,  as  follows:  "Every  spiritual  blessing 
which  we  have  received  springs  from  a  higher 
world,  is  to  be  sought  in  a  heavenly  region, 
and  thence  to  be  obtained."  This  expansioti 
of  the  local  sense  so  as  to  comprehend  the 
whole  sphere  of  what  is  meant  by  'spiritual 
blessings,'  as  found  and  realized  'in  Christ,' 
may  perhaps  be  accepted  upon  the  whole  as 
the  best  form  in  which  to  paraphrase  a  usage 
in  the  Greek  for  which  we  seem  to  have  in 
English  no  entirely  adequate  expression. 

,4.  According  as  he  hath  chosen  us  in 
him.  The  two  first  words  the  Revised  Version 
renders  even  as.  Inasmuch  as  is  sometimes 
preferred.  The  connection  of  the  thought  is 
veryclose.  Theapostie,  inspeakingof  the  'spir- 
itual blessings'  given  and  possessed  '  in  Christ,' 
lo(jks  back  into  the  eternity  past,  before 
the  foundation  of  the  world,  and  finds 
the  bestowment  of  these  blessings  as  secured 
for  us  in  that  act  of  electing  grace  by  which 
Christ  is  'chosen'  for  his  own  high  office,  and 
his  people  '  in  him  '  as  their  Representative  and 
Head.  The  full  force  of  the  word  for  '  chosen,' 
is  chosen  out,  making  the  act  of  choice  more 


20 


EPHESIANS. 


[Ch.  I. 


5  Having  predestinated  us  unto  the  adoption  of 
children  by  Jesus  Clirist  to  himsell',  according  to  the 
good  pleasure  ol  his  will, 


5  ish  before  i  him  in  love:  liaving  foreordained  us 
into  adoption  as  sons  through  jesus  Clirist  unto 
himself,  according  to  the  guoU  pleasure  of  his  will, 


'2  Or,  him:  having  in  love  foreordained  us. 


emphatic,  and  also  individualizing  it,  as  when 
our  Lord  chose  his  twelve  apostles,  one  by 
one. 

That  we  should  be  holy  and  without 
blame  before  him.  The  word  for  'holy'  is 
to  be  taken  here  in  a  stronger  sense  than  where 
it  is  used  for  a  general  designation  of  Cliristians 
as  'saints.'  Tlm^.accompanying  clause,  'be- 
fore him,'  plainly  implies  that  divine  scrutiny 
which  looks  for  perfection  in  character  as  alone 
pleasing  to  God.  At  the  same  time  'holy' 
and  'without  blame'  are  not  of  identical 
meaning.  They  are,  as  Ellicott  says,  "positive 
and  negative  aspects  of  true  Christian  life." 
Of  the  word  for  'holy,'  Trench  .says  ("New 
Testament  Synonyms,  "p.  182)  that,  as  we  have 
already  seen,  "its  fundamental  idea  is  sepa- 
ration, and,  so  to  speak,  consecration  and  de- 
votion to  the  service  of  Deity.  .  .  .  But  the 
thought  lies  very  near,  that  what  is  set  apart 
from  the  world  and  to  God,  should  separate 
itself  from  the  world's  defilements,  and  should 
share  in  God's  purity."  Holiness  implies, 
therefore,  more  than  that  we  should  be  without 
actual  fault,  and  so  is  the  "positive  aspect"'  of 
perfect  character.  The  "negative  aspect,"  or 
freedom  from  fault,  is  implied  in  the  phrase 
'  without  blame.'  What  'holy'  and  'without 
blame'  thus  imply  unfallen  man  would  have 
been.  That  he  may  become  this,  redeemed  man 
has  been  "chosen."  It  is,  therefore,  the  ideal 
of  our  Christian  profession.  In  love.  Where 
to  place  these  words,  either  in  the  pointing  of 
the  Greek  text  or  in  the  translation,  is  among 
critics  apparently  undecided.  Tischendorf  so 
arranges  the  text  as  that  'in  love'  is  connected 
with  the  words  which  begin  the  next  verse: 
"Having  in  love  predestinated  us."  The 
Revision,  it  will  be  seen,  following  the  text 
of  Westcott  and  Hort,  connects  them  with 
the  words  immediately  preceding,  'holy  and 
without  blame.'  This  Alford  also  prefers. 
Bengel,  Meyer,  Ellicott,  Eadie,  and  others 
decide  with  Tischendorf  Others  still,  with 
much  less  reason  than  in  either  of  these  cases, 
place  the  two  words  in  connection  with  'hath 
chosen,'  at  tlie  beginning  of  ver.  4,  making 
the  meaning  to  be,  'hath  chosen  us  .  .  .  in 
love.'      This    construction    is    made    wholly 


unacceptable  by  the  wide  separation  between 
the  verb  at  the  beginning  of  the  verse  and  the 
qualifying  words  at  the  close.  The  objections 
to  the  arrangement  in  the  Kevised  Version  do 
not  seem  to  be  weighty.  Adopting  this,  we 
find  in  the  words  'in  love'  indication  of  that 
which  is  to  be  the  distinguishing  element  in 
Christian  character  and  in  Christian  life.  If 
the  other  be  preferred,  then  "in  love  predes- 
tinated us,"  etc.,  will  direct  attention  to  that 
originating  motive  in  God  which  is  so  em- 
phatically set  forth  in  John  3  :  16.  It  will  also 
be  anticipatory  of  what  is  said  below  of  the 
near  relation  to  God  into  which  believers  are 
brought  in  the  act  of  divine  adoption. 

5.  Having  predestinated  us.  Foreor- 
c?«mec?  the  Revisers  prefer,  alike  here  and  in  that 
place  in  Romans  (s ;  29)  of  which  this  may  remind 
us.  "Predestinate"  may  be  thought  to  imply 
a  fatalistic  idea  which  should  not  enter  into 
our  conception  of  God's  electing  grace.  Tliaj-er, 
however,  in  his  "Lexicon,"  gives  to  the  Greek 
word  the  strong  meaning  "to  predetermine, 
decide  beforehand."  The  foreordaining  of 
ver.  5  is  by  the  structure  of  the  passage  put  in 
close  relations  with  the  choosing  of  ver.  4.  As 
to  which  is  the  prior  act,  it  is  surely  needless 
to  inquire.  Unto  the  adoption  t)f  children. 
Of  sons  is  the  true  rendering.  A  furtlier,  or 
rather  a  co-ordinate  purpose  of  the  election. 
'Chosen  that  we  might  be  holy  and  without 
blame'  expresses  character;  'unto  the  adop- 
tion of  sons'  expresses  relationship.  By  Jesus 
Christ  to  himself— that  is,  to  God.  Here  the 
mediatorship  of  our  Lord  again  enters  in.  It 
is  necessary  to  distinctly  recognize  this  media- 
torship in  the  great  transaction  as  described. 
No  lower  view  of  the  office  and  mission  of 
Jesus  Christ,  the  Son  of  God,  whether  that 
lower  view  of  him  be  as  teacher,  or  as  our  pat- 
tern in  righteousness,  can  satisfy  the  clear 
sense  of  the  words  here  employed.  In  hira 
the  elect  of  God  are  'chosen'  ;  through  him, 
by  reason  of  their  relation  to  him,  they  are 
brought  into  this  new  relation  of  sons  by 
adoption.  One  fact  it  is  also  important  to 
notice  in  this  relation.  It  is  a  relation  of  sons 
by  adoption  ;  distinct  from  that  which  exists 
in  the  case  of  all  men  by  virtue  of  their  com- 


Ch.  I.] 


EPHESIANS. 


21 


6  To  the  piaise  of  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  beloved: 

7  In  whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sius,  according  to  the  riches  of  his 
grace : 


6  to  the  praise  of  the  glory  of  his  grace,  >  which   he 

7  freely  bestowed  on  us  in  the  Keloved  :  in  whom  we 
have  our  redemption  through  his  blood,  the  for- 
giveness of  our  trespasses,  according  to  the  riches 


1  Or,  wheretoith  he  endued  i 


mon  origin  in  God's  creative  act.  The  force 
of  the  preposition  'to'  or,  'unto'  (tU),  'unto 
himself,'  must  also  be  remarked.  The  word, 
says  EUicott,  "seems  to  bear  its  primary  and 
most  comprehensive  sense  of  to  and  into;  the 
idea  of  approach  being  also  blended  with,  and 
heightened  by,  that  of  intoard  iiiiio7i."  He 
thus  paraphrases:  "God  predestinated  us  to 
be  adopted  as  his  sons,  and  that  adoption  came 
to  us  through  Christ,  and  was  to  lead  us  unto 
and  unite  us  to  God."  According  to  the 
good  pleasure  of  his  Avill.  The  context 
clearly  settles  the  question  as  to  which  of  the 
two  meanings  of  the  word  here  rendered  'good 
pleasure'  (cu8o«cia»')  shall  be  preferred;  namely, 
whether  (1)  God's  good-will  toward  us,  or  (2) 
his  good  pleasure  in  himself,  that  which  it 
pleaseth  him  to  will  and  to  perform.  There 
can  be  no  real  room  for  doubt  that  the  apostle 
here  means  to  say  that  in  the  acts  of  grace 
described  God  acts  by  his  own  free  and  sov- 
ereign will,  doing  that  which  for  reasons 
infinitely  good  he  wills  to  do. 

6.  To  the  praise  of  the  glory  of  his 
grace.  This  must  not  be  read  as  if  it  were, 
"To  the  praise  of  his  glorious  grace."  The 
true  sense  of  the  passage  is  stronger  and  more 
emphatic  than  this  would  be.  The  marvel- 
ousness  of  the  grace  of  God  manifested,  as 
here  described,"  is  the  chief  thing  in  the  writer's 
mind.  What  he  says  to  us  is,  therefore,  that 
in  the  election  of  grace  and  redemption  in  and 
through  Christ,  God  purposed  an  exhibition 
of  his  love  to  men  "even  while  they  were  yet 
sinners,"  which  should  the  more  fully  mani- 
fest the  perfections  of  his  character,  especially 
his  'grace,'  to  all  intelligences,  and  so  com- 
mand their  'praise.'  Wherein  he  hath 
made  us  accepted  in  the  beloved.  This 
clause  of  the  verse,  so  often  quoted  and  a 
favorite  with  many,  must  now  be  given  up  as 
an  imperfect  rendering.  The  word  in  the 
Greek  does  not  mean  to  "make  accepted," 
but  to  graciously  bestow  gifts  upon.  The  only 
other  place  in  the  New  Testament  where  it 
occurs  is  at  Luke  1 :  28,  "  thou  that  art  highly 
favored"  (in  the  margin  of  the  Revision,  "en- 


dued with  grace").  The  thought,  then,  is  not 
acceptance  in  the  Beloved,  but  the  free  bestow- 
ment  of  grace  in  him  who  is  the  Beloved  One. 
The  essential ness,  however,  of  that  relation  in 
which  the  Mediator  stands,  alike  to  him  who 
bestows  and  those  who  receive,  is  made  as 
evident  as  is  the  freeness  and'*&raciousness  of 
the  redemption.  It  is  'in  the  Beloved'  that 
the  Giver  and  the  recipient  meet,  and  in  him 
that  grace  and  salvation  are  found. 

7.  In  whom  we  have  redemption 
through,  his  blood.  This  presents  to  view 
another  fact  essential  to  a  correct  apprehen- 
sion of  that  'grace'  of  which  the  apostle 
speaks.  The  redemption  so  found  'in  the 
Beloved'  is  'through  liis  blood.'  Additional 
to  all  that  in  the  Son  which  makes  him  the 
Beloved,  and  essential  to  anj-  eflRcaoy  there 
can  be  for  us  in  the  faith  that  brings  us  to  be 
'in  him,'  there  is  this  other  element  in  the 
great  transaction — the  shedding  of  blood,  sac- 
rificial suflTering  on  the  part  of  the  Beloved  ; 
upon  this  the  bestowment  of  the  grace  being 
conditioned.  The  redemption  of  which  we 
have  the  benefit  is  procured  'througli  his 
blood.'  How  vital  among  the  doctrines  of 
grace  is  this  of  the  atonement  becomes  clearly 
evident.  The  forgiveness  of  sins.  The 
original  sense  of  the  word  translated  '  forgive- 
ness' seems  to  be  "to  send  awaj'."  The  for- 
giveness is  not,  therefore,  a  mere  condoning 
of  our  transgressions,  a  passing  of  them  over 
in  that  sort  of  imperfect  forgiveness  which  is, 
perhaps,  common  with  us,  but  is  a  sending 
away  of  our  'sins,'  treating  them  as  if  they 
had  never  been — in  the  strong,  figurative  lan- 
guage of  Scripture,  "  remembering  them  no 
more."  This  would  seem  to  be  necessary  to 
that  perfect  reconciliation  which  takes  place 
between  God  and  the  believing  sinner,  and 
made  necessary  also  by  the  fact  that  this  rec- 
onciliation takes  place  'in  the  Beloved.'  The 
favor  that  is  his  as  the  Beloved  Son  is  given 
those  who  are  thus  made  the  subjects  of  this 
grace,  and  must  involve  such  a  sending  away 
of  their  transgressions  as  shall  make  these  as 
if  they  had  never  been.     Two  very  important 


22                                                 EPHESIANS.                                          [Ch.  I. 

8  Wherein  he  hath  abounded  toward  us  in  all  wisdom 
and  prudence; 
•J  iia\  lug  made  known  unto  us  the  mystery  of  his  will, 

8  of  his  grace,  'which  he  made   to  abound  toward 

9  us    in    all    wisdom     and    jirudence,    having    made 
known  unto  us  the  mystery  of  his  will,  according 

1  Or,  wherewith  he  abounded. 

words  come  thus  into  relation  with  each 
other:  'redemption'  (aTTo\vTpM<Tiv),  "deliverance 
effected  b^'  the  payment  of  a  ransom,"  and 
"the  sending  away  "  {a<j>e<Tiv)  of  transgression. 
The  word  'redemption'  here,  in  its  strict 
meaning,  may  be  studied  in  connection  with 
the  word  translated  "purchased  possession," 
•or  "own  po.-session,"  in  ver.  14.  No  super- 
ficial conception  of  the  great  act  of  redemp- 
tion will  satisfy  the  meaning  of  such  language; 
nothingless,  indeed,  than  that  which  distinctly 
recognizes  the  vicariousness  of  that  sacrificial 
suflTering— 'redemption  through  his  blood'  — 
by  which  we  are  saved.  Tiie  distinction  no- 
ticed by  commentators  between  the  word  for 
"transgression,"  or  "trespass,"  and  the 
proper  word  for  'sins,'  recognized  also  in  the 
Revision,  is  not  without  its  importance.  Both 
are  used  in  the  first  verse  of  the  next  chapter, 
and  in  a  way  to  show  that  the  distinction  is  a 
real  one.  The  word  for  "sin"  (inapria)  is  a 
"generic  one,"  meaning  sin  in  general,  and 
especially,  i)erhaps,  sin  in  the  nature.  The 
other  (irapoTTTm/io)  deuotcs  positive  and  actual 
misdeed.  This  is  the  word  used  in  our  present 
passage,  and  has  particular  reference,  perhaps, 
to  the  things  of  which  we  ourselves  are  most 
conscious  as  making  'forgiveness'  necessary 
to  us.  According  to  the  riches  of  his 
grace.  Such  extraordinary  kindness  to  sinful 
men,  when  redeeming  mercy  meets  them  'in 
the  Beloved,'  is  not  to  be  esteemed  too  great 
for  God  to  bestow,  nor  this  account  too  much 
to  be  true ;  for  it  is  '  according  to  the  riches  of 
his  grace.' 

8.  Wherein  he  hath  abounded  toward 
us.  Tiie  verb  means  to  "to  make  abundant " 
or  "to  furnish  one  richly,  so  that  he  shall 
have  abundance."  (Thayer's  "Lexicon." 
Compare  Matt.  13  :  12 ;  25  :  29.)  This  may  be 
viewed  as  in  some  sense  exegetical  of  the 
words  'riches  of  his  grace.'  In  all  wisdom 
an«l  prudence.  Two  questions  offer  them- 
selves: il)  What  is  the  true  connection? 
Does  this  clause  belong  with  that  which  pre- 
cedes, or  that  which  follows?    Shall  we  read, 


"hath  abounded  toward  us  in  all  wisdom  and 
prudence"?  or  is  this  the  true  pointing, 
"hath  abounded  toward  us;  having  in  all 
wisdom  and  prudence  made  known  to  us," 
etc.  ?  The  latter  is  now  generally  conceded  to 
be  a  forced  construction.  As  will  be  seen,  the 
Revisers  decline  to  accept  it.  The  words,  'in 
all  wisdom  and  prudence'  will  then  belong 
with  'hath  abounded  toward  us.'  (2)  Are 
the  words  used  of  'us,'  or  of  God?  Is  it 
wisdom  and  prudence  in  which  he  himself 
abounds  toward  us?  or  are  the  gifts  on  his 
part,  implied  and  contained  in  '  riches  of  liis 
grace'?  The  latter  is  considered  the  prefera- 
ble view.  By  Canon  Barry  in  the  commentary 
edited  by  Ellicott,  "overflow"  is  preferred  to 
"abound"  in  the  immediate  connection,  so 
that  the  clause  is  made  to  read  "caused  to 
overflow  to  us  in  all  wisdom  and  prudence"  ; 
"the  word  'overflow,'  "  as  the  writer  ip.  ques- 
tion says,  "having  an  emphasis  which  our 
word  'abound'  has  lost,  and  signifying  here 
that  the  richness  of  God's  grace  not  only  fills 
the  soul  with  the  blessing  of  salvation,  but 
overflows  into  the  additional  gifts  of  '  all 
wisdom  and  prudence'  in  us,  which  gifts  are 
here  dwelt  upon  in  anticipation  of  the  declara- 
tion of  the  next  verse."  'Wisdom'  (o-o</)ia) 
is  the  more  comprehensive  word  and  has  the 
higher  meaning.  '  Prudence,'  ((tpovrjins)  is 
less  comprehensive.'  The  special  significance 
of  both  words  will  perhaps  be  most  clearly 
seen  by  noticing  their  relation  to  what  follows 
in  the  succeeding  verse. 

9-24.  All  Things  in  Christ. 

9.  Having  made  knoAvn  unto  us  the 
mystery  of  his  will.  That  knowledge  of 
divine  things  which  the  believer  has  is  not  a 
gift  of  nature  principally,  but  of  grace.  The 
connection  of  the  thought  is  by  some  com- 
mentators nrade  to  suggest  this;  as  Alford: 
"in  that  he  made  known";  Ellicott,  "in 
making  known  to  us."  In  this  way  God 
causes  the  riches  of  his  grace  to  'abound 
toward  us  in  all  wisdom  and  prudence.'  The 
purposes  and  methods  of  divine  grace,  as  re- 


1  Ellicott  says:  " <To<t>Ca  denotes  'wisdom'  in  a  pene-  |  of  the  <l>priv— in  a  word,  au  attribute  and  result  of 
ral  sense,  •^ipovrjan  is  i&\.heT  intelligentiu,  the  application  I  co<t>ia. 


Cn.  I.] 


EPHESIANS. 


23 


according  to  his  good  pleasure  which  he  hath  purposed 
ill  himself:  . 

10  Thai  in  the  (.iispensaiion  of  the  fulness  of  times  he 
might  gather  together  in  one  all  tilings  in  Christ,  bolli 
which  arc  in  lieavuu,  and  which  are  ou  earth  ;ei'ert  in 
him : 


10  to  his  good  pleasure  which  he  purpose.1  in  him 
unto  a  aispensaiion  cf  the  lulness  of  the  '  times,  to 
sum    up  all   things   in   Christ,   the  things  a  in    the 


1  Gr.  teaaont 2  Gr.  upon. 


spects  alike  individual  men  and  the  race  in 
ils  ultimate  destiny,  are  not  unfrequently 
in  ScripLure  spoken  of  as  'tnystery.'  Tiie 
word  does  not  mean,  of  course,  things  un- 
knowable, but  the  things  which  cannot  be 
known  otherwise  than  by  revelation ;  as  in 
Komans  11  :  25,  in  the  Revelation  (i» :  7), 
■wliere  we  read  of  that  which  is  there  apoca- 
lyptically disclosed,  as  "  the  mystery  of  God," 
asid  in  ch.  3  :  3,  of  this  Epistle,  where  Paul 
speaks  of  a  "mystery"  made  known  to  him 
"  by  revelation."  In  the  phrase  '  mystery  of 
his  will,'  we  seem  to  have  all  this  abounding 
grace  to  men  of  which  the  apostle  makes  men- 
tion, referred  for  its  ultimate  source  to  the  will 
und  purpose  of  God,  as  is  still  further  set  forth 
in  what  follows:  According  to  his  good 
pleasure  which  he  hath  purposed  in  him- 
self. It  seems  to  be  a  main  object  of  tlie 
writer  in  this  part  of  his  Epistle  to  make  this 
thought  clear ;  namely,  that  this  whole  method 
of  salvation  has  its  origin,  wholly  and  alone,  in 
God's  own  gracious  purpose  to  redeem  men 
"in  Christ."  The  Revisers  evidently  prefer 
"in  him"— that  is,  Christ.  Alford,  Ellicott, 
and  Meyer,  however,  render  "in  himself," 
(reading  avrw,  in  the  text,  instead  of  outw). 
Dr.  Riddell,  in  Schaflf,  also  translates  "in  him- 
self—that is,  God.  The  former  may  seem 
more  in  harmony  with  the  general  line  of 
thought  in  the  whole  passage;  yet  the  point 
is  made  doubtful  by  the  fact,  as  Ellicott  sug- 
gests, that  the  attention  is  here  principally 
directed  to  the  subject  of  the  clause,  which  is 
God  himself  It  is  partly  a  question  of  read- 
ing in  the  Greek  text.  Westcott  and  Hort, 
followed  in  the  Revision,  accept  that  of  Tis- 
ciicndorf  and  Lachmann.  Ellicott,  Eadie,  and 
Alford,  that  of  Hahn.  Our  own  judgment  in- 
clines to  the  rendering  in  the  Revision. 

10.  That  in  the  dispensation  of  the 
fulness  of  times.  The  change  made  in  the 
Revision  will  be  noticed,  "unto"  instead  of 
'that  in,'  and  the  indefinite  substituted  for  the 
definite  article.  The  Greek  has  no  article.  The 
meaning  is  with  n  view  to.  The  mystery  of 
God's  will  which  he   purposed  in  Christ  was 


with  a  view  to  'a  dispensation  of  the  fulness 
of  times.'  'Dispensation'  in  this  place  is  an 
obscure  word.  The  Greek  word,  as  found  in 
the  New  Testament,  has  a  somewhat  variant 
meaning.  In  Luke  1(5:2-4,  it  is  used  for  "stew- 
ardship." In  1  Cor.  '.)  :  17,  Paul  applies  it  to 
himself,  as  indicating  that  "stewardship" 
which  had  been  entrusted  to  him  as  a  mini.^ter 
of  the  gosi)el  and  an  apo.stle.  In  Col.  1  :  25,  he 
usestlie  word  again,  where  he  speaks  of  himself 
as  "  made  a  minister  according  to  the  dispensa- 
tion of  God."  It  is  also  the  word  (olKo^oftia)  from 
which  our  "  economy"  comes.  The  root-idea 
of  the  word  is  that  of  setting  in  order,  man- 
aging, directing.  So  that  'dispensation  of  the 
fulness  of  times'  in  this  place  comes  to  mean 
ordering  or  directing  'the  fulne.ss  of  times.' 
The  thought  is  that  of  a  divine  purpose  di- 
recting all  times  and  events  with  reference  to 
an  end  ultimately  to  be  reached,  and  which, 
when  the  time  for  it  should  arrive,  must  surely 
be  accomplished.  He  might  gather  together 
in  one.  The  change  made  in  the  Revised  Ver- 
sion should  again  be  noticed.  Fully  expressed, 
we  should  read  to  sum  up  for  himaelf.  All 
things  in  Christ.  The  meaning  of  the  'all 
things'  is  made  to  appear  in  what  follow.s. 
Both  which  are  in  heaven  and  which  are 
on  earth;  even  in  him.  There  are  other  places 
in  the  New  Testament  in  which  what  is  here 
set  forth  is  found  under  other  forms  of  state- 
ment, as  in  Heb.  2  :  8,  where  the  writer  having 
quoted  from  the  eighth  Psalm,  "  Thou  didst 
put  all  things  in  subjection  under  his  feet," 
adds,  "  But  now  we  see  not  yet  all  things  put 
under  him,"  the  "yet"  implying  a  time  to 
come  when  this  universal  subjection  shall  be 
an  accomplished  fact.  More  express  to  a  like 
point  is  that  which  is  said  in  1  Cor.  15  :  2^27; 
also  in  Col.  1  :  10-'20.  In  our  i)resent  passage, 
while  the  same  general  thought  is  implied, 
the  form  and  application  <if  it  are  different. 
Otherwise  expressed,  the  word  translated  in 
the  Revised  Version  'to  .sum  up,'  means  to 
gather  nil  under  one  head  The  apostle  may 
be  .said  to  reach  here  the  climax  of  \\\a 
.thought  in  this  jiart  of  the  Ei)istlc.     Christ's 


24 


EPHESIANS. 


[Ch.  I. 


11  III  whoiu  also  we  have  obtained  an  inheritance, 
being  predestinated  according  to  the  purpose  of  him 
■who  worketh  all  things  after  the  counsel  of  his  own 
will: 

J 2  That  we  should  be  to  the  praise  of  his  glory,  who 
first  trusted  iu  Christ. 


11  heavens,  and  the  things  upon  the  earth  ;  in  him,  / 
say,  in  whom  also  we  were  made  a  heritage,  having 
been  foreordained  according  to  the  purpose  of 
hiiu  who  worketh   all  things  after  the  counsel   of 

12  his  will;  to  the  end  that  we  should  l.e  unto  the 
praise  of  his  glory,  we  who  i  had  before  hoped  in 


redeemed  people,  so  lie  teaches  us,  are  'chosen 
in  him'  (ver.  *)  ;  in  him  and  "through  him'' 
have  the  'adoption  as  sons'  (ver. 5)  ;  in  him 
as  'the  Beloved,'  they  obtain  tiiat  'grace' 
Avhich  is  so  '  freely  bestowed  '  on  them  (ver.  7); 
in  him  they  have  'redemption  through  his 
blood'  (ver.  8).  He  now  proceeds  to  show  how, 
all  these  things  being  contained  in  that  'mys- 
tery' of  the  divine  will  which  in  the  'fulness 
of  times'  was  to  reach  its  complete  accom- 
plishment, their  ultimate  issue  is  to  be  to 
gather  all  things  in  the  heavens  and  upon  the 
earth  under  Christ  as  the  Head  ;  to  sum  up  all 
in  him.  Two  special  thoughts  seem  to  be  pre- 
sented: (1)  the  headship  of  Christ  in  the  plan 
and  purpose  of  redemption;  (2)  the  compre- 
hensiveness of  this  headship,  being  such  as  to 
"  put  all  things  under  his  feet."  The  words, 
'to  sum  up  all  in  Christ,'  or,  'to  gather  all 
things  under  one  head'  in  him,  cannot  rightly 
be  understood  as  teaching  that  the  results  of  his 
redemption  shall  be  universal.  As  Meyer, 
quoted  by  Riddell,  says,  "The  doctrine  of 
restoration,  according  to  which  even  those 
who  have  remained  unbelieving,  and  finally 
devils,  shall  yet  attain  to  blessedness,  contrary 
as  it  is  to  the  whole  tenor  of  the  New  Testa- 
ment, finds  in  this  passage  also  no  support." 
What  we  are  to  conclude  from  the  passage  is, 
"that  physical  nature  and  the  world  of  mind, 
angels  and  men,  will  all  stand  in  some  new 
relation  to  each  other  and  to  Christ,  their 
common  centre,  when  this  summing  up  in  him 
is  completed.  .  .  .  Evil  spirits  and  unbelieving 
men  shall  tlien  be  recognized  only  as  con- 
quered and  rejected."  (Riddell.)  The  weight 
of  the  passage,  however,  is  upon  that  which 
has  been  in  the  preceding  verse  the  engrossing 
theme.  Results  of  redemption  as  realized  in 
the  person  of  all  the  saved  will  be  summed  np 
in  him,,  so  that  it  shall  at  last  completely 
appear  how  true  it  is  that,  as  it  is  said  in  the 
closing  words  of  this  chapter,  it  is  he  that 
"filleth  all  in  all." 

11.  In  whom  also  we  have  obtained  an 
inheritance.     The  words  '  we  have  obtained 


an  inheritance'  are  in  the  Greek  represented 
by  a  single  word ;  a  word,  also,  which  is  a 
verb  in  the  passive  voice,  and  cannot  be  made 
to  have  the  active  signification  given  it  in  the 
Common  Version.  Neither  does  the  word 
mean  to  obtain  '  an  inheritance,'  but  to  be 
Tuade  'an  inheritance,'  or,  heritage.  The  Re- 
vision renders  accordingly,  and  it  should  seem 
correctly,  "in  whom  also  we  were  made  a 
heritage."  It  will  be  noticed  that  the  Revi- 
sion, instead  of  ending  ver.  10  with  the  words 
'even  in  him,'  as  in  the  Common  Version, 
commences  ver.  11  with  "In  him,  I  say,"  the 
two  last  words  being  supplied,  and  the  repeti- 
tion being  with  a  view  to  i^e-establish  the  con- 
nection of  the  thought,  which  had  become  in 
a  measure  broken.  We  may  recall  in  the  use 
here  of  the  word  '"heritage"  or  "inherit- 
ance," what  is  said  (Deut.  32:9)  of  ancient 
Israel:  "The  Lord's  portion  is  his  people." 
In  a  higher  and  more  spiritual  sense,  this  is 
now  said  of  his  redeemed  people.  It  is  a 
strong  way  of  expressing  the  value  put  upon 
the  fruits  of  our  Lord's  redeeming  work. 
Being  predestinated.  Foreordained  is  the 
better  word.  According  to  the  purpose  of 
him  who  worketh  all  things  after  the 
counsel  of  his  own  will.  This  re-afl5rrns 
what  has  before  been  said  of  the  origin  of  this 
whole  redemptive  scheme  in  God's  own  gra- 
cious purpose.  The  'all  things'  must  mean 
all  things,  whatever  they  may  be,  that  can  in 
any  way  affect  the  salvation  and  security  of 
that  saved  people  who  have  been  made  his 
"heritage."  With  what  a  sense  of  safet3',  as 
regards  things  present  and  things  to  come,  the 
Lord's  people  may  rest  in  the  certainty  of  his 
promises,  and  his  power  and  purpose  to  per- 
form, may  hence  be  inferred. 

12.  That  we  should  be  to  the  praise  of 
his  glory.  The  word  'we,'  as  shown  by  the 
clause  immediately  following  —  Avho  first 
trusted  in  Christ — must  be  understood  as 
referring  to  those  Jewish  Christians  to  whom 
the  gospel  was  first  preached,  and  who  first 
received  it  in  faith.      Who  have  before  hoped 


Ch.  L] 


EPHESIANS. 


25 


13  lu  vvlioni  ye  also  trusted,  after  that  ye  heard  the 
word  of  truth,  the  gospel  of  your  salvation:  in  whom 
also,  after  that  ye  believed,  ye  were  sealed  with  that 
Holy  Spirit  of  promise, 


13  Christ;  in  whom  ye  also,  having  heard  the  word 
of  the  truth,  the  gospel  of  your  salvation, — in 
whom,  haviug  also   believed,  ye  were  sealed  with 


in  Christ  is  the  more  correct  rendering.  Tlie 
verb  translated  have  before  hoped  is  in  Thayer 
explained  as  meaning  "to  repose  hope  in  a 
person  or  thing  before  the  event  confirms  it." 
Accordingly,  commentators  upon  this  passage 
think  that  the  word  in  its  proper  force  here 
looks  back  beyond  that  actual  manifestation 
of  Christ  as  the  Saviour  which  tot)k  place  in 
his  ministry  and  death;  or,  as  expressed  by 
Canon  Barry,  the  'we'  refers  to  those  who, 
"  taught  by  prophecy,  entering  into  that  vision 
of  a  great  future  which  pervades  the  Older 
Covenant,  looked  forward  to  'the  hope  of 
Israel,'  and  '  waited  for  the  consolation  of 
Israel' ;  and  who  accordingly  in  due  time  be- 
came, on  the  Day  of  Pentecost,  the  first  fruits  of 
his  salvation."  We  can  see  no  good  reason 
for  the  limitation  to  the  Day  of  Pentecost. 
The  reference  would  seem  to  be  to  that  assured 
expectation,  based  on  divine  promises  of  a 
Messiah  who  should  come,  and  should  "restore 
all  things,"  which  characterized  the  Jewish 
people  and  was  especially  marked  in  the  more 
spiritual  of  those  who  were  yet  alive  when 
Messiah  actually  came.  Among  these  the 
gospel  gathered  its  first  fruits,  and  Paul  him- 
self, with  others  who  received  the  gospel  in 
faith  much  later  than  the  time  mentioned, 
would  be  included.  That  these  should  be 
here  spoken  of  with  a  certain  emphasis  as 
being  '  to  the  praise  of  his  (God's)  glory,'  may 
be  due  to  the  fact  of  that  confident  hope  with 
which,  before  Christ  came,  they  looked  for 
him,  and  the  ready  faith  with  which  they 
received  him  when  he  came;  testifying  thus, 
in  the  first  instance,  to  the  certainty  of  the 
promise,  and  in  the  second  in.stance,  to  the 
completeness  of  the  fulfillment. 

13.  In  whom  ye  also  trusted.  Here 
the  Grentile  Christians,  as  distinguished  from 
tlioseof  the  Jewish  nation,  are  clearly  meant. 
The  word  'trusted'  is  supplied  in  the  Common 
Version,  though  not,  it  will  be  observed,  in 
the  llevision.  The  Greek  for  'in  whom'  is 
repeated  before  the  close  of  the  sentence, 
which  remains  incomplete  till  near  the  end 
of  the  verse.  After  that  ye  heard  the.  word 
of  truth — becomes,  in  the  bettir  rendering, 
"having  heard  the  word  of  truth."     So  far  as 


the  Ephesians  were  concerned,  this  'word  of 
truth'  they  had  'heard'  from  Paul's  own 
lips ;  and  in  reading  what  is  here  written  to 
them,  may  have  recalled  that  pergonal  min- 
istry with  a  sense  of  its  value  to  them.  The 
gospel  of  your  salvation.  This  is  the  word 
of  truth  meant,  this  "good  news"  of  a  salva- 
tion which,  through  the  faith  they  were  ena- 
bled to  exercise,  had  become  theirs.  In  whom 
also  after  that  ye  believed — or,  ye  had  be- 
lieved. The  charged  form  of  the  sentence  in 
tlie  Revised  Version  will  be  noticed.  In  the 
Common  Version,  an  emphatic  sense  given 
by  the  writer  to  his  own  words  by  the  form 
used,  is  wholly  missed.  The  reiietition  of  'in 
whom '  keeps  the  attention  fixed  upon  the 
main  thought  in  the  verse,  that  all  this  benefit 
so  received  is  '  in  Christ.'  It  is  to  be  observed 
how  constantly  the  apostle  keeps  in  view  the 
faith  which  accompanies  and  conditions  all 
these  great  benefits — "in  whom  having  also 
believed  "  ;  the  divine  sealing  next  spoken  of 
being  granted  to  them  as  believers.  Ye  were 
sealed.  The  original  meaning  of  the  Greek 
word  for  "seal"  is,  "to  set  a  mark  upon," 
"to  mark  with  a  seal  "  ;  it  means,  also,  to  seal 
for  purposes  of  security,  as  where  in  Rev.  20 : 3, 
it  is  said  of  the  "dragon"  shiit  up  in  the 
abyss,  that  a  seal  was  put  upon  him.  A  pas- 
sage in  the  Revelation  more  significant  for  our 
present  purpose  is  that  in  chap.  7  :  3-8,  where 
the  servants  of  God  are  described  as  "sealed 
in  their  foreheads,"  that  they  might  be  safe 
amidst  the  judgments  about  to  come  on  tlie 
world.  Still  more  to  the  purpose  are  the 
words  in  2  Cor.  1  :  22,  "  Who  hath  also  sealed 
us,  and  given  the  earnest  of  the  Spirit  in  our 
hearts."  The  purpose  of  the  sealing  is  not 
simply  that  they  may  thus  be  set  apart  and 
and  made  known  as  "  the  children  of' God," 
but  that  it  may  serve  as  evidence  to  them- 
selves, as  in  Rom.  8  :  16.  In  what  the  sealing 
consists  becomes  clear  as  we  note  the  words 
which  follow— Avith  that  Holy  Spirit  of 
promise.  The  'Spirit  of  promise'  is  the 
more  correct;  and  the  word  'Holy,'  in  a  lit- 
eral translation,  comes  at  the  end  of  the 
clause,  "the  Spirit  of  promise,  the  Holy." 
The  form  in  the  Greek  seems  intended  for 


26 


EPHESIANS. 


[Ch.  I. 


14  Which  is  the  earnest  of  our  inheritance  until  the  |  14  the  Holy  Spirit  of  promise,  which  is  an  earnest  of  our 
redeiuplion  of  the  purchased  possession,  unto  the  praise  inheriiaiice,  uiiio  the  redoinplion  of   Gud's  own  pos- 

of  his  glorj'.  I        session,  UMio  the  praise  of  his  glory. 


emphasis,  not  only  as  respects  the  Spirit  him- 
self, but  as  respects  his  mission  and  work  in 
our  behalf,  that  we  also  maybe  'holy.'  The 
Spirit  was  a  'Spirit  of  promise,'  or  a  prom- 
ised Spirit,  even  under  the  more  ancient  Dis- 
pensation, as  in  Joel  *2  :  28-33,  quoted  by  Peter 
on  the  Day  of  Pentecost  as  fulfilled  in  the 
remarkable  events  then  occurring;  also  in 
Zecii.  12  :  10  and  in  Jer.  31  :  31-34.  More 
especially  is  he  the  Spirit  of  promise  in  view 
of  what  is  said  of  him  by  our  Lord,  as  the 
Comforter  who  should  come,  as  he  himself 
departed.  Perhaps,  also,  we  may  speak  of 
him  as  '  the  Spirit  of  promise,'  though  not 
perhaps  strictly  in  the  sense  intended  here,  in 
view  of  that  work  which  he  performs  within 
us,  and  in  which  such  "exceeding  great  and 
precious  promises"  arrive  at  their  fulfillment. 
14.  Which  is  the  earnest  of  our  inherit- 
ance. The  nature  and  purpose  of  the  sealing 
are  best  understood  in  connection  with  what 
appears  in  this  verse.  An  'earnest,'  in  the 
meaning  of  the  Greek  word  [ippap^v),  is  money 
given  in  advance,  as  a  pledge  or  security  that 
the  full  amount  promised  shall  be  paid.  In  its 
spiritual  use,  as  here  and  in  2  Cor.  1  :  22,  it 
must  mean  that  assurance  which  the  believer 
has  in  the  work  of  the  Spirit  in  the  heart,  and 
spiritual  experiences  of  every  kind,  where 
real,  and  truly  of  the  Spirit  of  God,  that  the 
ultimate  blessing,  of  which  he  thus  has  now  a 
foretaste,  shall  not  fail.  The  reasoning  of  the 
apostle  in  Rom.  8  :  16  is  illustrative  of  the 
meaning  here:  "The  Spirit  itself  beareth  wit- 
ness with  our  spirit,  that  we  are  the  children 
of  God,  and  if  children,  then  heirs."  It  should 
be  observed  that  'the  earnest  of  the  Spirit'  in 
our  present  passage  and  "the  witness  of  the 
Si)irit,"  in  Romans,  is  not  some  vague,  mys- 
tical experience  of  which  no  rational  account 
can  be  given.  It  is,  rather,  the  very  work  of 
the  Spirit  itself,  in  the  meaning  of  those  words 
in  Pliil.  1:6,  "  Being  confident  of  this  very 
thing,  that  he  which  hath  begun  a  good  work 
in  you  will  perform  it  until  the  day  of  Jesus 
Christ."  The  'inheritance'  thus  acquires  a 
significance  which  should  be  noticed.  As 
"earnest  money  "  is  a  part  of  that  full  amount 
which  is  ultimately  to  be  made  complete,  so 
ivhat  a  Christian  experiences  now  is,  while  an 


'earnest'  of  the  'inheritance'  to  be  finally 
his  in  its  fullness,  a  part  of  that  very  'inherit- 
ance,' and  in  so  far  makes  him  know  what 
the  'inheritance'  as  finally  enjoyed  shall  be. 
So  much  of  real  spiritual  blessing  as  he  now 
enjoys  is  heaven  already  in  his  heart;  what 
.he  has  in  the  work  and  "fruits"  of  the  Spirit 
is  for  him  alike  pledge  and  foretaste.  Lintil 
the  redemption  of  the  purchased  posses- 
sion. The  change  in  the  Revised  Version 
should  be  noticed  :  "  Unto  the  redemption  i){ 
God's  own  possession."  the  word  in  italics  be- 
ing supplied,  because  not  in  the  Greek.  The 
same  rendering  we  find  in  Schaft"  (Riddelll, 
where  attention  is  called  to  the  fact  that 
the  preposition  {eis},  translated  'until'  in  the 
Common  Version  and  "unto"  in  the  Revis- 
ion, is  the  same  as  that  in  the  next  clause, 
where  we  read  ^^unto  the  praise  of  his  glory." 
It  is  very  properly  held  that  "since  the  clauses 
are  so  similar,  they  should  be  regarded  as 
parallel,"  and  the  preposition  translated  ac- 
cordingly. The  word  "unto,"  indeed,  makes 
the  sense  somewhat  obscure,  yet  to  use  '  until ' 
instead  is  to  give  the  preposition  a  meaning 
that  cannot  be  justified.  The  idea  intended  is 
not  one  of  time,  but  oi  purpose,  or  end  had  hi 
view,  as  in  several  other  places  in  this  chapter: 
ver.  10,  'unto  [with  a  view  to]  a  dispensa- 
tion,' etc.;  ver.  12,  'that  {to  the  end  t/int]  we 
should  be,'  etc.;  ibid,  'unto  [for]  the  praise 
of  his  glory,'  etc.,  in  all  which  places  the 
same  preposition  is  used.  The  word  for  'pur- 
chased possession  '  in  this  place  is  understood 
to  mean  what  one  has  purchased,  or  laid  by, 
for  himself ;  '  ^/(e  purchased  possession,' there- 
fore, does  not  express  the  whole  idea.  The 
thought  is  of  the  redeemed  as  ransomed  or 
'purchased'  in  the  redemption,  and  thei.ce- 
forth  as  the  '  possession  '  (jf  him  by  whom  they 
are  thus  redeemed.  And  since  the  'earnest' 
of  a  more  full  '  redemption'  is  given  to  them 
with  a  view  to  an  ulterior  and  perfect  result 
of  the  work  in  them  and  for  them,  we  must 
understand  'redemption'  of  this  'purchased 
possession  '  as  having  in  view  that  final,  com- 
plete, and  glorious  work  in  which  bodj'  and 
soul  shall  share.  The  thought  is  one  which 
must  always  be  precious  to  faith,  since  it  in- 
volves alike  the  security  of  tlie  true  believer, 


Ch.  I.] 


EPHESIANS. 


27 


15  Wherefore  I  also,  alter  I  heard  of  your  faith  in  the 
Lord  Jesus,  and  love  uiiio  all  the  saints, 

Hi  Ceiis  •  not  to  give  ihanks  lor  you,  making  mention 
of  you  in  my  pra\ers; 


15  For  this  cause  I  also,  having  heard  of  the  faith 
in  the  Lord  Jesus  which  is  Uuuong  you,  and  -the 

16  love  which  i/p,  shew  toward  all  iho  saints,  cease  not 
to  give  thanks  for  you,  making  mention  of  yuu  ia 


1  Or,  in 2  Mao;  aucieni  authorities  omit  the  love. 


and  tlie  absolute  coiiiploteness  of  that  re- 
dei)ii)tioii  to  wiiich  ho  looks  forward  in  hope. 
Unto  the  praise  of  his  glory.  This  is  the 
end  or  purpose  of  all  as  respects  God;  that 
wliich  has  just  been  considered  the  end  or 
purpose  as  respects  man.  Tliis  intimate  rela- 
tion of  the  two  clauses  makes  the  more  evi- 
dent what  is  said  above  as  to  the  preposition 
rendered  in  each,  by  the  Kevision,  as  "unto." 
If  this  be  retained,  the  meaning  in  each  case 
will  be  made  more  clear  by  viewing  it  as 
equivalent  to  that  used  in  other  places  in  this 
chapter  mentioned  above — "  with  a  view  to," 
or  "for."  What  God  does  for  his  children 
here,  in  that  earnest  of  the  Spirit  which  they 
have  in  their  regeneration,  in  the  progressive 
work  of  their  sanctification,  and  in  all  the 
various  ministry  of  the  Comforter,  is  with  a 
view  to  theircomplete  and  perfect  redemption 
ultimately,  which  shall  also  be  for  a  manifes- 
tation to  all  intelligences  of  his  glory  in  won- 
ders of  grace  far  exceeding  even  the  wonders 
of  creation  and  of  providence. 

15-23.  Prayer  for  Increase  of  Knowl- 
edge AND  Spiritual  Understanding. 

15.  >Vhere<bre.  Having  dwelt  thus  far 
upon  that  trutii  which  is  so  much  the  sum  of 
the  gospel  message,  the  apostle  now  turns 
more  directly  to  those  addressed,  in  an  expres- 
sion of  deep  personal  interest  in  their  behalf, 
and  in  an  assurance  of  his  constant  ])rayer  for 
them,  that  they  may  more  and  more  clearly 
apprehend  alike  the  greatness  of  their  own 
privilege  and  the  exalted  office  now  filled  by 
him  in  whom  they  have  believed  and  whom 
they  serve.  I  also,  after  I  heard  of  your 
faith  in  the  Lord  Jesus.  So  far  as  ad- 
dressed to  the  Ephesians,  these  words  can 
hardly  mean  their  original  acceptance  of  the 
Christian  faith,  for  of  this  the  apostle  had  been 
not  only  a  personal  witness,  but  a  chief  instru- 
ment. They  would  rather  imply  so  much  as 
he  had  been  permitted  to  know  since  of  their 
constancy  and  fidelity.  Churches  in  the  neigh- 
borhood of  Ephesus,  for  whom  as  well  as  for 
the  Ephcsians  it  seems  upon  the  whole  safest 
to  regard  the  Epistle  as  in  a  general  way  in- 
tended, had  been  planted  by  other  hands,  and 


their  'faith  in  the  Lord  Jesus'  had  come  to 
him  as  intelligence  tluit  had  not  only  mivde 
hitn  thankful  and  glad,  but  had  prompted  him 
to  earnest  prayer  in  their  behalf.  And  love 
unto  all  the  saints.  In  those  ancient  manu- 
scripts, the  Sinaitic,  the  Vatican,  and  the 
Alexandrian,  which  are  regarded  as  the  best 
authority  in  questions  of  the  New  Testament 
text,  the  word  for  'love'  is  not  found.  As 
will  be  seen,  the  Revision  omits  this  word. 
The  American  Company' of  the  Revisers,  how- 
ever, prefer  to  retain  the  word,  with  the  state- 
ment in  the  margin  that  "many  ancient 
authorities  omit"  it.  The  sense  of  tlie  passage 
is  certainly  somewhat  obscure  without  the 
word  'love,'  since  we  must  then  read,  as  in 
the  Revision,  'faith  toward  all  the  saints'  as 
well  as  'faith  in  the  Lord  Jesus.'  With  a 
view,  it  should  seem,  to  overcome,  or  at  least 
lessen  this  difficulty,  the  text  of  the  Revision 
supplies  the  words  "ye  shew/'  Westcott  and 
Hort,  whose  Greek  text  the  Revision  follows, 
in  accounting  for  this  "difficult  reading," 
refer  in  their  note  upon  the  passage  to  Phile- 
mon, ver.  5,  "hearing  of  thy  love,  and  of  the 
faith  which  thou  hast  toward  the  Lord  Jesus, 
and  toward  all  saints"  (although  in  the  mar- 
gin they  give  the  alternative  rendering,  "thy 
love  and  faith");  to  Titus  3:  15,  "them  that 
love  us  in  faith  ";  and  to  Rom.  1  :  12,  "com- 
forted in  you,  each  of  us  by  the  other's  faith." 
We  cannot  see  that  any  real  light  is  thus 
thrown  upon  the  i)eculiarity  of  our  present 
text,  with  'love'  omitted.  There  is  manu- 
script authority  for  retaining  the  word,  al- 
though not  so  good  as  for  its  omission;  while, 
upon  the  other  hand,  there  is  force  in  the  .sug- 
gestion that  "the  omission,"  in  the  most  an- 
cient manuscripts,  "can  be  readily  accounted 
for."  (Riddell.)  Upon  the  whole,  we  in<;line 
to  the  judgment  of  the  American  Revisers, 
that  it  is  better  to  retain  the  word,  although 
with  the  understanding  that  manuscript  au- 
thority for  it  is  imiierfect. 

16.  Cease  not  to  give  thanks  for  yo?i. 
This  thankfulness,  in  view  of  all  he  was  ena- 
bled to  know  of  the  spiritual  state  of  tho.se  to 
whom  ho  writes,  is  quite  as  much  evidence  of 


28 


EPHESIANS. 


[Ch.  I. 


17  That  the  God  of  our  Lord  Jesus  Christ,  the  Father  I  17  my  prayers  ;  tliat  the  God  of  our  I>ord  Jesus  Christ, 
of  glory,  luay  give  unto  you  the  spirit  of  wiadoui  and  llie  Falher  of  Glory,  m:iy  give  unto  you  a  sjiirit   i.f 

revelation  iu'the  knowledge  of  him  :  |        wisdom  and  revelation  in  the   knowledge  of  him; 


the  genuineness  of  his  interest  in  them  as  is 
that  which  follows.  Making  mention  of 
you  in  my  prayers.  "Having  remembrance 
of  you"  exi)resses  the  sense  in  a  way  less  lit- 
eral. "Making  (to  myself)  a  remembrance 
(of  you),"  Dr.  Boise  translates.  The  words 
do  not  imply  actual  mention  in  all  cases,  but, 
as  used  here,  such  a  remembrance  of  them  as 
that  in  all  his  prayers  he  might  speak  of  him- 
self as  having  them  in  mind.  A  like  thing 
should  be  said  of  'cease  not  to  give  thanks.' 
It  is  quite  unnecessary  to  speak  of  either  form 
of  expression  as  "a  popular  hyperbole"  ;  so 
Meyer.  We  may  be  said  to  pray  for  those 
who  are  not  distinctively  in  our  thoughts  at 
the  time  of  utterance,  since  they  are,  in  our 
habitual  mood  of  mind,  alwaj's  included  with 
the  persons  or  things  in  whose  behtilf  we  are 
solicitous,  and  in  whose  behtilf  we  constantly 
desire  a  blessing.  So  with  thankfulness.  The 
grateful  feeling  in  behalf  of  specific  objects 
may  be  latent,  yet  no  less  real,  at  any  moment 
when  gratitude  is  expressed. 

17.  That  the  God  of  our  Lord  Jesus 
Christ.  We  have  here  the  same  form  as  that 
commented  upon  in  the  note  upon  ver.  3. 
Alford  considers  it  "as  leading  on  to  what  is 
about  to  be  said  in  ver.  20  of  God's  exaltation 
of  Christ,  to  be  'head  over  all  things  to  his 
church.'  "  Without  attempting  to  explain  a 
mystery  so  ineffable,  we  must  recognize  the 
fact  of  our  Lord's  real  human  nature,  in  union 
with  the  divine,  and  that  in  this  real  human 
nature  he  often  acted  and  spoke.  In  such 
passages  as  that  in  John  5  :  30,  "I  seek  not 
mine  own  will,  but  the  will  of  him  that  sent 
me,"  we  must,  no  doubt,  as  Dr.  Hovey  there 
expliiins,  understand  him  as  referring  to  that 
divine  union  of  the  Son  with  the  Father, 
wliich  makes  it  impossible  thtitthe  Son  should 
will  aught  else  but  that  which  the  Father  wills. 
In  other  places  he  establishes  between  himself 
and  us  that  perfect  fellowship  in  our  relation 
to  the  Father,  as  in  other  respects,  which 
results  from  the  fact  of  his  real  humanity. 
His  taking  ui>on  himself  this  humanity  is  also 
the  first  step  toward,  iind  the  necessary  condi- 
tion of,  that  exaltation  of  whicli  we  read 
further  on.     The    Father    of  glory.    The 


phrase  is  peculiar,  although  others  similar  are 
found:  "Father  of  mercies"  (2  Cor.  i  .- 3)^ 
"  Father  of  lights"  (James  1  :  17).  The  explana- 
tion in  Ellicott  seems  forced,  where  the  writer 
says:  "  I  cannot  help  connecting  it  ('Father 
of  glory')  with  the  missing  element  in  the 
preceding  clause,  and  believing  (with  some 
old  interpreters),  in  spite  of  the  strangeness 
of  expression,  that  God  is  here  called  'the 
Father  of  the  glory'  of  the  incarnate  Deity 
in  Jesus  Christ,  called  in  2  Cor.  4  :  6,  'the 
glory  of  God  in  the  face  (or  person)  of  Jesus 
Christ.'"  We  can  scarcely  believe  that  the 
apostle  can  have  intended  a  meaning  so 
remote,  and  so  little  likely  to  be  naturally 
suggested.  It  seems  more  probable  that  the 
phrase  in  question  is  employed  with  reference 
to  that  which  follows,  and  in  which  Christ  is 
soon  to  be  spoken  of  as  raised  out  of  the 
humiliation  into  which  he  descended,  to  a 
place  at  the  Father's  "right  hand  in  the 
heavenly  places,''  with  the  "all  power" 
given  of  which  he  himself  spoke  when  soon  to 
"ascend  where  he  was  before."  As  God  is 
"the  Father  of  mercies,"  while  bestowing 
mercies  upon  the  infinite  object  of  his  benefi- 
cence, so  is  the  "Father  of  glory,"  in  the 
sense  that  every  manner  of  "might  and 
dominion,"  and  every  form  and  measure  of 
exaltation,  are  of  his  ordination,  and  most 
especially  that  which  is  so  conspicuously  seen 
in  the  person  of  Christ.  May  give  unto  you 
the  spirit  of  wisdom  and  revelation  in 
the  knowledge  of  him.  The  Revision 
changes  the  article,  rendering,  "a  spirit  of 
wisdom,"  etc.  It  is  quite  consistent  with  New 
Testament  usage  to  understand  the  Holy 
Spirit;  the  Greek  word  {nvdna)  being  made 
definite  by  the  following  genitive.  Taking 
into  account  what  follows,  this  may  be  the 
better  rendering;  "  wisdom  and  revelation," 
especially  the  latter,  implying  rather  some 
divine  illumination,  than  any  action  of  the 
human  'spirit',  however  aided  from  on  high. 
Meyer,  Ellicott,  and  Brauno  prefer  this  view, 
and  render  accordingly.  In  the  knowledge  ' 
of  him.  This  defines  the  nature  and  purport 
of  the  'wisdom  and  revelati(Mi.'  The  word 
for    'knowledge'    being  a  compound   word^ 


Ch.  L] 


EPHESIANS. 


29 


18  The  eyes  of  your  understanding  being  enlight- 
ened;  that  ye  may  know  what  is  the  hope  of  his  call- 
ing, and  what  the  riches  of  the  glory  of  his  inheritance 
in  the  sain  is, 

19  And  what  is  the  exceeding  greatness  of  his  power 
to  US-ward  wiio  believe,  according  to  the  working  of  bis 
mighty  power, 


18  having  the  eyes  of  your  heart  enlightened,  that  ye 
may  know  what  is  the  hope  of  his  calling,  what  the 
riches  of  the  glory  of  his  inheritance  in  ihe  saints, 

19  and  what  the  exceeding  greatness  of  his  power  to 
US-ward  who  believe,  according  to  that  working  of 


has  iiii  intensive  force.  The  verb  from  whieh  it 
comes  means  to  "  know  thoroughly,"  and  the 
int^aning  here  is  "precise,  definite  knowl- 
6  Ige."  For  the  possession  of  such  'knowl- 
edge' we  are  dependent  upon  a  'wisdom  and 
reveiatit)u '  which  only  the  Spirit  of  Truth 
liimself  can  impart.  'Of  him'  appears  to 
mean  of  the  Father,  the  connection  of  the 
thought  making  this,  it  would  seem,  neces- 
sary, as  the  verse  immediateiy  following 
sliows. 

18.  The  eyes  of  your  untlerstanding  (or, 
heart)  being  enlightened.  The  peculiar  ex- 
pression, 'eyes  of  your  heart,'  is  probably  used 
to  indicate  that  such  'knowledge'  as  is  meant 
is  more  than  may  be  comprehended  in  any 
act  of  the  '  understanding,'  the  mere  intelli- 
gence. The  knowledge  intended  is  spiritual, 
involves  that  which  we  mean  by  "experi- 
ence," and  engages  the  affections  and  the  will 
in  an  especial  manner.  That  ye  may  know 
what  is  the  hope  of  his  calling.  In  the 
call  by  which  we  are  addressed  in  the  gospel, 
a  hope  is  presented  as  a  motive  and  an  end. 
The  full  appreciation  of  this  hope  requires 
much  more  than  simply  an  ordinar3'act  of  the 
'  understanding.'  The  call,  in  fact,  falls  long, 
in  most  cases,  upon  unheeding  ears,  until  in  a 
way  which,  to  the  subject  of  it,  may  often 
seem  mysterious,  the  familiar  words  of  invita- 
tion acquire  unwonted  power,  and  prevail  over 
the  hardness  and  indifference  which  has  held 
out  so  long.  Tlie  'hope  of  his  calling'  is  then 
first  known.  But  this  is  the  beginning.  The 
apostle  is  now  addressing  tho.se  who  have 
passed  this  first  stage.  His  prayer  for  them  is 
that  in  the  ministry  of  that '  wisdom  and  reve- 
lation '  which  the  Spirit  imparts  they  may 
come  to  have  enlarged,  definite,  and  more 
complete  'knowledge'  of  this  'hope.'  But 
in  order  to  this  that  'knowledge  of  him,'  of 
God,  mentioned  in  the  preceding  verse,  is 
necessary.  In  order  rightly  to  comprehend, 
or  even  conceive,  that  which  God  promises  or 
does,  we  must  know  himself;  and  he  becomes 
thus  known,  really,  through  that  wisdom  and 
revelation  in  which  he  makes  himself  known. 


And  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints.  The  'and'  of 
the  Common  Version  is  rightly' omitted  in  the 
Revision.  This  clause  thus  comes  into  closer 
connection  with  the  preceding  one,  as  if  a  con- 
tinuation of  the  same  thought — 'what  tho 
hope  of  his  calling,  what  the  riches  of  the 
glory  of  his  inheritance  in  the  saints.'  Tlie 
phrase  'riches  of  the  glory  '  is  an  example  of 
that  accunmlation  of  descriptive  woi'ds  of 
which  we  find  so  many  examples  in  this  chap- 
ter. The  writer  seems  to  labor  for  terms  in 
which  adequately  to  express  the  sense  he  has 
of  these  wonders  of  divine  grace,  jind  seems 
almost  willing  to  overload  his  style  witii  de- 
scriptive epithets,  heaped  one  upon  the  other. 
A  question  arises  as  to  'the  inheritance'  men- 
tioned. Shall  we  take  the  passage  (1)  as  par- 
allel in  some  sense  with  ver.  11,  where  be- 
lievers are  spoken  of  as  God's  'heritage,'  and 
with  ver.  14,  where  they  are  his  'own  posses- 
sion'? Or  (2),  as  the  commentators  seem  to 
prefer,  is  it  the  inheritance  which  the  saints 
themselves  are  ultimately  to  receive?  It  is  to 
be  noticed  that  the  inheritance  is  spoken  of  as 
'his,'  and  that  it  is  an  inheritance  'in  the 
saints,'  not/o7'  them.  "While  the  latter  (2)  of 
the  two  interpretations  indicated  may  be  in 
harmony  with  the  immediate  context,  the 
language  is  so  much  like  tiiat  found  in  ver.  11 
and  14  that  we  strongly  incline  to  the  view 
which  makes  the  meaning  to  be  that  'inherit- 
ance,' that  'purchased  possessicm'  which  God 
is  spoken  of  as  having  in  his  redeemed  people. 
This,  however,  involves  glorious  things  for 
those  who  are  thus  made  an  inheritance;  a 
'glory,'  the  'riches'  of  which  is  only  appre- 
hended, even  by  faith,  as  spiritual  knowledge 
increases. 

19.  And  what  is  the  exceeding  great- 
ness of  his  power.  "Surpassing  greatness" 
is  another  form  of  expression  of  the  same  idea, 
perhaps  also  to  be  preferred.  "Above  meas- 
ure," that  which  "excels,"  anpereminens, 
in  the  Latin  of  the  Vulgate.  Tho  thought  is 
that,  in  this  which  now  follows,  God  has  given 
us  an  exhibition  of  transcendent  i)ower  which 


30 


EPHESIANS. 


[Ch.  I. 


20  Which  ho  wrouglit  iu  Chri<*t,  when  he  raised  him 
fioiu  the  dead,  and  s..t  him  at  his  owu  right  haud  in  the 
heavenly  places, 

.1  la,  above  all  prineijjality,  and  power,  and  might, 
and  dominion,  and  eveiy  name  mat  is  named,  not  only 
in  tliis  world,  but  also  iu  tnai  which  is  to  come  ; 


20  the  strength  of  his  might  which  he  wrought  in 
Christ,  wnen  lie  laised  him  from  the  dead,  and 
made  him  sit  at   his   right   haud  in  the   lieaveidy 

21  places,  I'ar  above  all  rule,  and  authority,  and  power, 
and  dominion,  and  every  name  that  i's  named,  not 
only   in   this  '  world,  but  also  in  that  which   is  to 


1  Or,  age. 


could  exist  in  himself  alone.  To  us-ward 
Avho  believe.  The  Revision  retains  the  now 
antique  form,  'to  us-ward,'  for  "toward  us"; 
ill  accordance  with  the  judicious  purpose  to 
make  as  few  changes  as  possible  in  the  style  of 
the  older  version.  The  manifestation  of  divine 
povver  is  in  that  wiiich  is  said  of  Christ  in  tlie 
verses  following.  But  it  is  of  Christ  in  his 
relation  to  his  own  redeemed  people,  tind  so  is 
'to  us-ward.'  According  to  tiie  working 
of  his  inigtity  power.  The  Common  Ver- 
sion fails  to  express  adequately  the  force  of  the 
original,  which,  indeed,  can  only  be  done  by 
making  the  rendering  as  literal  as  possible, 
"according  to  that  working  of  the  strength  of 
his  might";  an  "extraordinary  accumulation 
of  words  "  as  Dr.  Boise  says,  "denoting  power 
and  activity." 

20.  Which  he  wrought  in  Christ,  when 
he  raised  him  from  the  dead.  "I  have 
power,"  said  Christ,  on  one  occasion,  "to  lay 
it  [that  is.  ■)ny  life]  down,  and  I  have  power 
to  take  it  again";  the  word  for  "power" 
being  that  most  usually  employed  to  ex- 
press "authority"  or  "right,"  yet,  in  that 
place,  as  Dr.  Hovey  justly  says,  in  his  note 
on  the  passage,  combining  "the  two  ideas  of 
right  and  might."  "When,  therefore,  we 
read  in  the  verse  before  us  of  the  "  working 
of  the  strength  of  God's  might"  in  Christ 
when  he  raised  him  from  the  dead,  we  must 
keep  in  mind  the  divine  oneness  of  the  Son 
with  the  Father,  so  that  the  rtiising  up  is  in 
full  harmony  with  what  is  said  of  our  Lord  in 
chap.  4  :  8-10  of  this  Epistle,  that  he  himself 
"ascended  on  high,  leading  captivity  captive, 
.and  giving  gifts  unto  men."  What  we  have 
before  us,  then,  is  the  operation  of  the  divine 
I  power  in  execution  of  divine  purpose,  rather 
than  the  attribution  of  such  power  exclusively 
to  the  Father  alone.  At  the  same  time,  we 
observe  that  the  Son  is  spoken  of  in  that  char- 
acter which  be  assumed  in  becoming  man's 
Kedeemer.  He  is  here,  not  the  Son,  but  the 
Christ;  and  what  is  said  of  him  describes  that 
fulfillment  of  divine  plan,  in  the  operation  of 


transcendent  divine  power,  which  brings  the 
whole  work  of  redemption  to  its  glorious  con- 
summation. And  set  him  at  his  own  right 
hand.  We  must  not  too  much  localize  the 
idea  here  given  us;  but  neither  may  we  so 
treat  the  figurative  sense  as  to  weaken  the  true 
meaning  of  the  words.  The  general  idea  is 
the  exaltation  of  Christ,  in  his  office  as  Ke- 
deemer, to  complete  and  full  participation  in 
the  universal  sovereignty.  God  the  Father  is 
none  the  less  God  the  Father;  but  the  Son, 
having  "ascended  up  where  he  was  before," 
now  in  his  mediatorial  and  redemptive  office, 
is  as  if  enthroned  at  his  Father's  right  hand, 
"one"  with  him  in  exaltation  and  sover- 
eignty, as  in  that  "glory  which  he  had  with 
him  before  the  world  was."  In  the  heavenly 
places.  The  local  sense  is  here  more  dis- 
tinctly applied  than  in  the  words  at  ver.  3  in 
this  chapter.  And  still,  we  should  not  make 
our  interpretation  too  exclusively  local.  Of 
heaven,  we  know  but  little,  save  as  the  home 
and  rest  of  the  redeemed,  and  the  world  in 
which  the  glory  of  the  Infinite  is  manifested 
in  ways  unimaginable  to  us.  Of  its  realitj', 
however,  we  never  doubt,  while  it  is  ever 
central  in  our  conception  of  "those  things 
which  God  hath  prepared  for  them  that  love 
him."  In  the  widest  meaning  of  the  phrase 
"heavenly  places,"  as  here  used,  it  may  in- 
clude, with  heaven  itself,  that  sphere  of  spir- 
itual things  of  which  heaven  is  the  centre, 
and  over  which  Christ,  as  Head  of  the  church, 
bears  rule. 

21.  Far  above  all  principality,  and 
power,  and  might,  and  dominion.  The 
words  rule  for  'principality,'  autJiority  for 
'power,'  and /)owcr  for  'might,'  are  substitu- 
tions which  make  the  meaning  more  clear. 
The  amount  of  what  is  so  said  is,  that  the  posi- 
tion and  power  held  and  exercised  by  Ciirist 
are  absolutely'  divine,  and,  therefore,  supreme. 
Writers  are  not  altogether  agreed  whether  'all 
principality'  here  refers  to  those  princijialities 
against  which,  as  in  chap.  6  :  12  of  this  Epistle, 
we  are  to  "wrestle."     Whether  these  be  here 


Ch.  I.] 


EPHESIANS. 


31 


22  And  hath  put  all  ikings  under  his  feet,  and  gave 
him  to  be  the  head  over  all  (hinr/s  to  the  chuicli, 

■-':!  WliicL  is  his  body,  the  Ciiliiess  of  him  that  filleth 
all  ill  all. 


22  come:  and  he  put  all  things  in  subjection  under  his 
feet,  and  gave  him  to  be  head  over  all  things  to  the 

'J3  church,  which  is  liis  body,  the  fuluess  ol'  him  that 
tillcih  all  ill  all. 


expressly  included  or  not,  we  know  that  they 
also  are  now  under  the  sovereignty  of  our  eii- 
tliroiied  Redeemer.  And  every  name  thtit 
is  named.  "A  name  that  can  he  uttered," 
says  Meyer,  "  whatever  it  may  be,  Ciirist  is 
above  it,  more  exalted  than  that  wliich  tlie 
littered  name  expresses."  Not  only  in  this 
world,  but  also  in  that  which  is  to  come. 
"Tiiis  age"  is  tiie  alternative  reading  here 
for  the  Greek  word  (aiuii/).  Tlie  meaning  is 
not  this  life  and  the  life  to  come,  but  the  age, 
or  Dispensation,  now  passing,  and  that  whicli 
is  to  folhiw,  wlien  this  shall  end  in  the  Second 
Coming  of  the  Lord.  We  are  thus  assured 
that  while  the  period  of  gospel  propagation 
lasts,  with  its  vicissitudes,  its  trials  of  faith,  as 
well  as  its  reassuring  tiiumphs  and  satisfac- 
tions, Christ  has,  and  exercises,  a  power  which 
puts  every  manner  of  "rule,  and  authority, 
and  power,  and  dominion"  in  absolute  sub- 
jection to  him,  so  that,  in  his  own  time  and  in 
his  own  way,  every  purpose  of  his  mediatorial 
reign  shall  be  fully  accomplished.  Also,  that 
when  this  period  comes  to  a  close,  and  that 
'"world  which  is  to  come,"  that  consummating 
Dispensation  has  been  reached,  this  same  sov- 
ereignty will  be  in  his  hands;  so  that  of  all 
words  of  promise  and  prophecy  spoken,  not 
one  shall  fail. 

22.  And  hath  put  all  things  under  his 
feet.  The  word  has  a  stronger  meaning  than 
simply  to  'put  under.'  Arrange  luider,  sub- 
ordinate, implying  absolute  subjection.  And 
guve  him  to  be  head  over  all  things  to  the 
church.  The  purpose  of  the  exaltation  is 
here  made  known.  It  is  in  the  interest  of 
human  redemption  that  all  this  is  done.  In 
this  wa^''  it  is  provided  that  there  shall  bo  no 
possibility  of  opposition  or  hostility  in  any 
quarter  with  ability  to  mar  in  any  way  the 
perfection  of  the  plan,  or  hinder  or  delay  its 
execution.  By  'the  church,'  here,  is  clearly 
meant  that  totality  of  all  the  redeemed,  on 
earth  or  in  heaven,  and  in  all  the  ages,  spoken 
of  in  the  next  verse  as  "his  body."  The  more 
customary  use  of  the  word  {iKK\-ri<Tia),  "the 
called  out,"  the  "chosen,"  is  that  of  the  local 
and  organized  company  of  believers.  In  a 
very   natural  figure,  this  local  "assembly"  is 


made  to  supply  a  name  for  the  whole  innu- 
merable compiiny  of  the  saved. 

23.  Which  is  his  body.  This  representa- 
tion of  the  'church'  under  the  figure  of  a 
'body'  has  occurred  before  in  the  writings  of 
this  apostle,  as  in  Horn.  12  :  4,  5,  where  we 
read:  "For  as  we  have  many  members  in  one 
body,  and  all  members  have  not  the  same 
office,  so  we,  being  many,  are  one  body  in 
Christ,  and  every  one  members,  one  ot 
another";  also  to  a  like  effect  in  1  Cor. 
12  :  12-27.  In  the  verse  before  us,  however, 
Paul  for  the  first  time  presents  the  conception 
of  a  spiritual  unity  of  all  the  saved  under  a 
like  figure.  In  the  places  just  referred  to  he  is 
occupied  rather  with  "the  members"  of  the 
body,  and  these  in  their  relation  to  each  other 
in  the  practical  Christian  life.  Here  he  has  in 
mind,  not  the  body  in  any  localizing  view  of 
the  church,  but  the  body  as  representing  the 
redeemed  in  their  spiritual  totality  and  one- 
ness. As  such  he  sees  in  them  'his  body.' 
The  fulness  of  him  that  filleth  all  in  all. 
The  necessary  sense  of  the  clause  as  a  whole 
would  seem  to  make  sufficiently  clear  the 
meaning  of  this  word  'fulness,'  concerning 
which  commentators  differ.  Christ  who  "fills 
all  in  all,"  or,  "  in  all  things  fills  (for  himself) 
all  things,"  as  Dr.  Boise  translates  (see  also 
Winer,  p.  '273),  fills  also  that  'church'  which 
is  'his  body.'  The  'fulness,'  therefore,  is 
simplj' the  church  as  "that  which  has  been 
filled"  with  the  life  of  Christ  himself.  In  the 
viewof  some  there  is  here  a  reference  by  the 
apostle  to  the  incipient  Gnosticism  believed  to 
have  thus  early  appeared  in  speculations  which 
afterward  became  an  element  of  exceeding 
mischief,  especially  in  churches  of  the  East, 
and  in  which  this  word  (7rA^pu/«a)  'fulness' 
played  a  great  part.  One  is  at  a  loss  to  see  ■ 
how,  in  this  place  at  all  events,  any  such  ref- 
erence can  be  intended,  though  it  is  possible. 
The  thought  in  the  passage  grows  naturally 
out  of  what  has  gone  before.  The  exaltation 
of  Christ  as  'head  over  all  things  to  the 
church,'  the  spiritual  unity  of  the  church 
itself,  the  life  of  Christ  filling  the  church,  as 
'his  body,'  the  church,  therefore,  as  so  filled, 
and  hence  as  his  'fulness' — these  conceptions 


B 


32 


EPHESIANS. 


[Ch.  I. 


link  in  with  each  other  in  a  perfectly  natural 
way,  and  at  least  imply  no  necessity  for  going 
beyond  the  topic  immediately  in  hand  for 
even  a  remoter  sense  of  the  words  employed. 

SUMMARY   0*'   THE    EXPOSITION. 

This  first  chapter  of  the  Epistle  may  be 
viewed  as  in  some  sense  an  Introduction.  It 
is  a  comprehensive  survey  of  the  great  theme 
which  subsequent  chapters  treat  more  in  de- 
tail. In  its  three  chief  divisions  it  may  be 
characterized  as  a  Salutation  (ver.  1,2);  as  a 
Thanksgiving  (vcr.  3-14);  and  as  a  Prayer  (ver. 
15-23).  In  the  first,  Paul  announces  his  own 
inspired  and  authoritative  apostleship,  derived 
from  the  "will"  and  appointment  of  God 
himself,  and  at  the  same  time  recognizes  those 
to  whom  he  writes  in  a  truly  Christian  rela- 
tion. In  the  second,  he  comprehends  those 
features  in  the  scheme  of  man's  redemption 
which  most  claim  the  thankful  recognition  of 
all  believers:  (1)  That  divine  foresight  and 
foreordination  in  the  eternity  past,  in  which 
the  condition  of  a  fallen  race  was  anticipated  ; 
(2)  the  gracious  purpose  and  provision  to 
which  all  subsequent  acts  of  mercy  are  to  be 
traced  back,  and  in  which  the  subjects  of  this 
grace  are  "chosen  in  Christ";  (3)  that  new 
relation  into  which  believers  are  brought  in 
their  adoption  as  restored,  forgiven,  and  re- 
deemed ;  (4)  and  that  gracious  communication 
by  God  of  his  own  redemptive  plan,  through 
which  Christian  knowledge  becomes  enriched. 
In  the  third  is  comprehended  that  which  to 
Christian  believers  should  be  most  a  subject  of 
aspiration  and  desire;  the  knowledge  of  God, 
and  a  true  enlightenment  in  respect  to  all  spir- 
itual things,  most  of  all  the  person  and  office, 
and  divine  sufficiency  of  Christ,  their  Re- 
deemer and  Lord. 

Owing  to  the  peculiar  style  of  the  writer,  the 
several  points  of  doctrine  presented  run  into 
each  other  in  such  a  way  as  to  make  any  pre- 


cise discrimination  of  them  a  matter  of  some 
difficulty.  They  deal  directly  with  the  funda- 
mental facts  and  truths  of  our  religion.  Of 
special  features  in  the  general  teaching  of  the 
chapter,  we  may  notice  those  which  follow: 

(1)  The  central  place  assigned  in  the  redemp- 
tive scheme  to  our  Lord  Jesus  Christ.  Be- 
lievers are  "chosen"  in  him;  their  adoption 
as  children  is  "by  Jesus  Christ"  ;  they  have 
"redemption  through  his  blood";  in  Christ, 
and  under  his  leadership,  when  the  consum- 
mation of  the  plan  is  reached,  all  results  of 
redemption  are  to  be  gathered  and  summed, 
while  under  his  sovereignty  all  things  now  are, 
in  the  interest  of  his  redeeming  work.  This 
is,  throughout  the  Epistle,  a  leading  feature. 

(2)  The  clear  and  distinct  manner  in  wliich 
human  redemption  is  traced  to  "the  good 
pleasure"  of  God  in  the  counsels  of  a  past 
eternity,  "before  the  foundation  of  the  world." 

(3)  Distinct  indication  of  the  truth  that  re- 
demption is  not  a  contingency,  even  under  the 
providential  order  of  the  world,  but  is  in  ac- 
cordance with  an  election  of  grace,  in  which 
the  saved  of  all  ages  are  "chosen"  as  subjects 
of  this  great  salvation.  (4)  The  end  had  in 
view  in  such  election;  namely,  the  calling  and 
preparation  of  a  "holy"  people,  "without 
blame  before  him  in  love."  (5)  The  new  re- 
lation into  which  all  such  are  brought,  "adop- 
tion of  children  by  Jesus  Christ."  (G)  And 
lastly,  that  further  truth  so  fundamental  in 
the  whole  scheme,  that  "redemption"  is 
"through  the  blood"  of  Christ,  whereby  we 
have  "the  forgiveness  of  sins  according  to 
the  riches  of"  divine  "grace."  These  features 
of  the  great  redemptive  plan  come  into  view 
under  special  relations  in  subsequent  portions 
of  the  Epistle,  and  supply  the  basis  of  that 
teaching  in  Christian  morals  in  which,  in  clos- 
ing portions  of  the  Epistle,  its  doctrinal  teach- 
ing is  practically  applied. 


Ch.  II] 


EPHESIANS. 


33 


CHAPTEK  II. 


AND  you  hath  he  quickened,  who  were  dead  in  tres- 
passes and  sins: 
2  Wherein  in  time  past  ye  walked  according  to  the 
course  of  this  world,  according   lo  the  prince  of  the 


And    you    did   he    qxdcken,  when    ye  were  dead 

2  througli  your  trespasses  and  sins,  wlierein  aforeliine 

yc  walked   according  to  the  '  course  ot  this   world, 


Ch.2.  1-10.    Thk  Spiritual  Death  AND 
THE  New  Life  in  Christ. 

1.  And  you  hath  he  quickened.  Many 
prefer,  "  Yoii  also,"  which  is  perhaps  better, 
as  making  the  cVi^q  connection  with  the  la.st 
verses  of  the  previous  chapter  more  evident. 
In  language  of  great  fervor,  the  methods  of 
redemption,  even  to  the  crowning  and  con- 
summating act  of  tlie  enthronement  of  Christ 
in  his  mediatorial  reign,  have  been  set  forth. 
The  writer  comes  now  to  speak  of  the  partici- 
pation in  this  wonderful  grace  of  those  to 
whom  he  is  writing.  'Also',  besides  what  is 
thus  seen  in  the  general  dispensation  of  this 
grace,  'j'ou'  yourselves  have  become  partici- 
pants. In  what  way,  he  describes.  The  words, 
'  hath  he  quickened '  are  not  in  the  Greek,  and 
so  are  supplied  in  the  translation.  Tlie  sen- 
tence, in  fact,  as  originally  written,  reaching 
to  the  end  of  the  third  verse,  is  incomplete. 
There  is  no  governing  verb  for  the  pro- 
noun (un5s),  'you.'  Ver.  5  shows  what  the  sense 
is.  "What  the  writer  began  to  speak  of  is  the 
quickening  there  and  in  subsequent  verses 
described.  The  hurr^'ing  rush  of  thought 
bears  him  away,  and  the  new  conception 
crowds  for  utterance  before  that  of  the  one 
already  in  mind  is  complete.  Who  were 
dead  in  trespasses  and  sins.  A  strong  but 
true  picture  of  the  condition  of  unregenerate 
man.  The  Revision,  it  will  be  noticed,  reads 
"through,"  not  "  in."  There  is  no  preposition 
in  the  Greek,  so  that  the  proper  construction 
of  the  two  nonn.s  (na.pamiafj.aai.v')  ' trcspassps ' 
and  (a/uiapTiois)  'sins'  is  taken  to  be  as  "the 
dative  of  manner  or  means."  The  condition 
described  is  one  of  spiritual  death, 
has  this  condition  been  occasioned  ?  Through 
or  by  trespasses  and  sins.  Each — the  question 
and  the  answer— describes  a  condition  :  one 
being  the  cause  of  the  other.  The  com- 
ment in  Thayer's  "  Lexicon  of  the  New 
Testament"  describes  the  state  here  spoken 
of,  as  being  "destitute  of  a  life  that  recog- 
nizes and  is  devoted  to  God,  because  given  up 
to  trespasses  and  sins."  Physical  death  is  a 
condition  in  whicli  the  functions  of  physical  life 


have  ceased  ;  spiritual  death  is  that  where  tha 
functions  of  spiritual  life  are  no  longer  active, 
and  indeed,  apart  from  the  intervention  of 
divine  grace  are  no  longer  possible; — those 
affections  and  that  condition  of  the  will,  that 
whole  attitude  of  mind  and  soul  which  in- 
volves right  relations  with  God  and  commu- 
nion with  him.  "What  is  described  is  that 
"mind  of  the  flesh"  (Rom.  8  :  7,  Re».  Ver.)  which 
is  eninity  against  God  ;  for  it  is  not  subject 
to  the  law  of  God,  neither  indeed  can  be. 
"  The  in(5apacity  of  the  unregenerated  mind 
for  the  e.\ercise  of  spiritual  afl'cctions,  is  what 
is  meant  by  spiritual  death."  This  condition 
tiie  trespasses  and  sins  cause.  In  these  two 
words  the  apostle  comprehends  all  that  is  true 
of  man's  sinful  state;  the  word  for  'sins' 
presenting  that  general  view  of  this  state 
which  includes  sin  in  the  nature  and  sin  as  a 
general  fact  of  man's  condition;  while  'tres- 
passes' are  the  specific  acts  of  sin,  the  "  fall- 
ings-aside," as  the  word  may  import,  of  which 
men  are  more  immediately  conscious.  Sin  in 
the  nature,  in  the  habit  of  the  soul,  and  re- 
peated acts  of  transgression — to  the.se  is  due 
that  spiritual  condition  which  the  Scriptures 
characterize  by  the  fearful  word,  "death." 

2.  Wherein  in  time  past  ye  walked  (or, 
walked  ahoitt] — a  picturesque  expression  for 
the  life  led  by  these  Gentiles  in  thiit  'time 
past,'  when  as  j'ct  tlie  grace  of  God  in  the 
gospel  had  not  visited  them.  Accordinsr  to 
the  course  of  this  world — 'the  course,'  lit- 
erally, the  age  (ai(Lro)  of  this  world,  the  world 
in  its  present  era,  or  age;  in  accordance  witli 
the  world  as  it  now  is.  The  allusion  seems  to 
IIow  j  be  to  that  moral  state  in  which  men  in  the 
world  are  everywhere  found  during  this  per- 
iod of  probation  in  which  the  puri>oses  of  God 
concerning  our  sinful  race  await  their  final 
accom])lishmei)t.  Trench  ("Synonyms  of  the 
New  Testament,"  pp.  38,  30)  says  of  the  word 
translated  'course'  in  the  Common  Version 
and  "age"  in  the  Revision  that,  "signifying 
time,  it  comes  jiresently  to  signify  all  whicli 
exists  in  the  world  under  conditions  of  time; 
.  .  .  and  then,  tnore  ethically,  the  course  and 


34 


EPHESIANS. 


[Ch.  IL 


power  of  the  air,  the  spirit  that  now  worketh  in  the 
children  of  disobedience ; 


according  to  the  prince  of  the  i  powers  of  the  air,  of 
the  spirii  that  now  worketh  in  the  sons  of  disobe- 


1  Gr.  power. 


current  of  this  world's  affairs."  Of  the  word 
transhited  'world,'  he  says  (p.  37):  "Having 
originally  the  meaning  of  'ornament'  .  .  . 
from  this  it  passed  to  that  of  '  order,'  '  arrange- 
ment,' '  beauty,'  as  springing  out  of  these.  .  .  . 
Pythagoras  is  said  to  have  been  the  first  who 
transferred  and  applied  the  word  to  the  sum 
total  of  the  material  universe,  desiring  there- 
by to  express  his  sense  of  the  beauty  and  order 
which  everywhere  reigned  in  it."  Then, 
"from  this  signification  of  the  word  (Kd^fios)  as 
the  material    world,  which  is  not  uncommon 

in  Scripture  (Matt,  is  :  35  ;  Jolm  21  :  25;  Rom.  1  :  20),  fol- 
lowed that  'of  the  same  word'  as  the  sum 
total  of  the  men  living  in  the  world  (Jobiii:29; 
♦  :  42;  2  Cor.  5: 19),  and  then  upon  this,  and  ethi- 
cally, those  not  of  the  church  (eK/cATjo-ia),  the 
alienated  from  the  life  of  God."  The  specific 
reference  here  may  be  to  that  Gentile  world 
of  which  those  immediately  addressed  still 
formed  a  part,  and  in  whose  moral  condition 
they  had  'in  time  past'  fully  shared.  Ac- 
cording to  the  prince  of  the  power  of  the 
air.  More  literally  rendered,  we  should  read 
"ruler,"  while  the  'power'  meant  is  not 
]iower  in  the  sense  of  force,  but  of  control, 
authority.  Thayer  underst-ands  the  word  in 
connections  like  the  present  one  as  meaning 
"  the  leading  and  more  powerful  among  cre- 
ated beings  superior  to  man,  spiritual  poten- 
tates"; but  here,  specifically,  "demons." 
The  American  Company  of  the  Revisers  pre- 
fer "powers"  to  'power.'  [There  seems  to 
be  no  ground  for  this  preference  in  the  Greek, 
which  is  a  singular  noun.  'Powers'  may  be 
right  as  interpretation,  l:)ut  scarcely  as  trans- 
lation.— A.  H.]  The  Greek  for  'air'  means 
the  atmosphere  in  its  lower  regions,  the  upper 
bf'ing  indicated  by  another  word.  The  lan- 
guage used  is  diflRcult  of  explanation.  That 
by  the  'i)rince'  or  "ruler"  Satan  is  meant, 
is  sufiiciently  clear.  What  shall  we  under- 
stand by  those  'powers  of  the  air'  over  which 
he  exercises  sovereignty?  Thayer,  in  his 
"Lexicon,"  appears  to  think  the  allusion  to 
be  to  a. Jewish  notion  that  "the  realm  of  air" 
is  "filled  by  demons."  Canon  Barry,  in  the 
series  of  commentaries  edited  by  Bishop  Elli- 
cott,  prefers  the  view  that  as  "  the  word  [in 


the  Greek]  and  its  di-rivatives  carry  with  them 
the  ideas  of  cloudiness,  mist,  and  even  dark- 
ness, hence  it  is  naturally  used  to  suggest  the 
conception  of  the  evil  power  as  allowed  invis- 
ibly to  encompass  and  move  about  tlie  world, 
yet  overruled  by  the  powerof  the  true  heaven, 
which  it  vainly  strives  to  overcloud  and  hide 
from  earth."  Elliciott  himself  appears  to  in- 
fer from  the  words  in  question  that  "all 
that  supra-terrestrial  but  sub-celestial  region 
[which  the  Greek  word  describes]  seems  to  be, 
if  not  the  abode,  j'et  the  haunt  of  evil  spirits." 
That  men,  especially  wicked  men,  are  objects 
of  the  malignant  activity  of  such  spirits  we 
are  made  to  believe  by  many  allusions  to 
them  in  Scripture,  and  occasional  express 
mention,  which  make  the  fact  beyond  doubt. 
Compare  6  :  12-16  of  this  Epistle.  So  much 
as  this  may  be  distinctly  inferred  from  the 
words  in  our  present  passage.  But  if  thus 
directly  influencing  the  lives  of  men,  we  must 
suppose  a  presence  and  contact  to  which,  in 
a  meaning  partly  figurative,  the  expression 
'powers  of  the  air'  may  refer.  It  is  not  neces- 
sary to  suppose  that  the  apo.stle  means  to  en- 
dorse any  Rabbinic  or  Pythagorean  fiction  in 
this  regard,  as  to  what  and  where  "the  abode 
of  demons"  may  be,  but  only  that,  invisible 
themselves,  they  are  a  part  of  our  environ- 
ment, and  to  be  realized  and  drejvded  as  such. 
The  spirit  that  now  Avorketh  in  the  chil- 
dren of  disobedience.  The  word  for  'spir- 
it" is  in  the  genitive,  and  accordingly  must 
depend  upon  the  word  for 'ruler.'  Satan  is 
then  described  as  ruler  of  the  spirit  working 
in  'the  children  of  disobedience.'  Little  do 
wicked  men  realize  what  master  they  siTve, 
or  with  what  fearful  reward  in  prospect  fi)r 
that  obedience  to  him,  which  is  disobedience 
to  God.  Winer  speaks  of  such  phrases  as 
'  children  of  disobedience '  as  "  called  a  Hebra- 
istic circumlocution  for  certain  concrete  ad- 
jectives." Yet,  referring  to  the  passage  here 
with  others,  he  adds:  "Everyone  must  feel 
that  these  expressions  are  not  mere  circum- 
locutions, but  phrases  which  bring  out  the 
meaning  with  greater  vivncity  and  force." 
This  phraseology,  he  adds,  "is  to  be  attributed 
to  the  vivid  imagination  of  Orientals,  which 


Ch.  II.] 


EPHESIANS. 


35 


3  Among  whom  also  we  all  had  our  conversation  in 
times  2)ast  in  ihe  lusts  of  our  tiesh,  fultilling  tlie  desires 
of  the  flesh  and  of  the  mind  ;  and  were  by  nature  ihe 
children  of  wrath,  even  as  others. 

4  But  Ciod.who  is  rich  in  meicy,  for  his  great  love 
wherewiih  he  love  us, 

5  Even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ,  (by  grace  ye  are  saved  ;) 


3  dience;  among  whom  we  also  all  once  lived  in  the 
lusts  of  our  fle.-h,  doing  the  desires  of  the  flesh  and 
of  the    'mind,    and    were    l)y    nature    children    of 

4  wrath,  even  as  tlie  rest: — biit  (Jod,  being  rich  in 
mercy,  for   his  great  love  wlierewitli   lie  loved   us, 

5  even  wlieii  we  were  dead  through  our  trespasses, 
quickened  us  together  -with   Christ  (by  grace  have 


1  Or.  thoughts 2  Some  ancient  auttaorhies  read  in  Christ. 


presents  mental  and  moral  derivation  or  de- 
pendence under  the  image  of  son  or  child." 
It  will  be  noticed  that  the  Revised  Version 
translates,  '^  sons  of  disobedience." 

3.  Among  whom  also  we  all  had  our 
conversation  in  times  past.  Paul  now 
speaks  of  himself  and  his  Jewish  brethren  in 
distinction  from  those  addressed,  who  were 
Gentiles.  'Had  our  conversation'  is  the  very 
imperfect  rendering  in  the  Common  Version 
for  a  word  which  means  "to  turn  hither  and 
thitiier,"  "to  conduct  one's  self,"  "to  live." 
"Were  turned  to  and  fro"  is  Dr.  Boise's 
translation  of  the  verb  in  the  form  it  has 
here.  The  phrase  'times  past'  is  a  reference 
to  that  portion  of  their  personal  history  which 
lay  beyond  the  gretit  ftict  of  their  conversion 
to  faith  in  Christ  and  a  new  life.  In  the 
lusts  of  our  flesh.  Plainly  implying  thtit 
same  spiritual  condition  which  had  just  been 
described  as  that  of  tlie  unconverted  Gentile. 
Fultilling  the  desires  of  the  flesh  and  of 
the  mind.  "Doing  the  desires,"  etc.,  as  in 
the  Revision,  seems  harsh.  In  Thaj^er's  "  Lex- 
icon," the  meaning  "to  carr^'  out,"  "to  exe- 
cute." is  given  for  this  Greek  verb  {noUio),  in 
certain  phrases  where  it  occurs;  of  which 
rendering  the  verse  now  before  us  is  cited  as 
an  example.  The  rendering  in  the  Common 
Version  would  thus  seem  to  have  good  lexical 
authority.  And  were  by  nature  children 
of  Avrath.  The  Greek  word  for  'children' 
here  differs  from  that  employed  above,  in 
'children,'  or  sons,  'of  disobedience.'  It  is 
the  word  used  where  an  emphatic  sense  is 
intended,  implying  true,  genuine  children. 
Compare  Thayer's  "  Lexicon."  '  B3'  nature' 
is  not  to  be  taken  in  nn  emphatic  sense,  the 
order  of  the  words  in  the  original  forbidding 
this;  yet  their  meaning  is  plain,  as  indicating 
that  state,  with  reference  to  God,  in  which 
men  are  born  by  reason  of  inherited  sin  in 
the  nature.  "We  were  from  birth,"  says 
Braune,  "tho.ee  who  were  forfeited  to  the 
divine  wrath."      The   language    asserts    the 


condemned,  because  fallen,  condition  of  the 
race,  into  which  every  individual  of  the  race 
is  born  ;  so  that  every  instance  of  escape  from 
this  condemnation,  and  from  its  consequences, 
must  be  through  the  one  Saviour,  though  it 
be  that  of  the  child  not  yet  arrived  at  years  of 
responsibility.  Even  as  others.  3Iore  is 
implied  in  this  than  simply  a  recognition  of 
the  fact  that  Jew  and  Gentile  were,  in  the 
respect  considered,  in  one  common  lot.  The 
truth  is  also  implied  that,  as  the  favored  con- 
dition of  the  Jewish  nation  as  to  knowledge 
and  opportunity  had  in  no  degree  changed 
the  fact  of  their  participation  in  the  common 
calamity  and  the  common  guilt,  the  condition 
described  must  be  viewed  as  one  belonging  to 
the  race  as  such. 

4.  But  God,  who  is  rich  in  mercy.  The 
reading  of  the  Revised  Version,  "being  rich 
in  mercy,"  while  it  is  a  more  exact  transla- 
tion, expresses,  abso,  the  meaning  much  more 
full^'.  Meyer's — "since  he  is  rich  in  mercy  " 
makes  the  sense  clearer  still.  The  frequent 
recurrence  of  the  word  'rich,'  or  "riches," 
in  similar  connections,  may  be  noticed: 
"Riches  of  his  grace"  (i:7);  "riches  of  the 
glory  of  his  inheritance  in  the  saints  "  (1 :  is)  ; 
"riches  of  his  grace"  again  (2:7);  "  riches  of 
his  glory"  (3:i6);  and  here,  "rich  in  mercy." 
The  word  .seems  to  be  one  of  those  which  in- 
dicate .strongly  the  writer's  vivid  sense  of  that 
which  is  throughout  so  much  the  theme  of  his 
meditation,  the  abounding  grace  of  God  in 
saving  sinful  men.  For  his  great  love 
wherewith  he  loved  us.  The  Revision  re- 
tiiins  the  '  for.'  M()re  of  a  causal  sense  should 
be  given  to  the  clause.  On  account  of,  be- 
cnuse  of,  is,  in  this  place,  the  proper  force 
of  the  Greek  preposition.  It  expresses  "the 
ground  or  reason,"  saj's  Thayer,  "on  ac- 
count of  which  anything  is,  oris  not,  done." 
Since  this  is  clearly  the  moaning  here,  there 
should  bo  a  more  adequate  expression  of  it  in 
the  translation. 
5.   Even  Avhen  we  were  dead  in  sins. 


36 


EPHESIANS. 


[Ch.  II. 


We  need  to  put  this  clause  in  its  proper  rela- 
tion with  the  one  just  left,  in  order  to  get  the 
writer's  whole  idea.  It  is  not  God's  love  in 
any  general  operation  of  that  divine  attribute, 
nor  his  love  for  those  who,  however  they  may 
have  once  been  sinners,  are  now  his  redeemed 
children.  It  is  God's  love  for  men  while  they 
yet  are  sinners.  He  had  just  sjjoken  of  these 
same  sinners,  Jew  and  Gentile  alike,  as  'chil- 
dren of  wrath.'  Here  it  is  God's  'great  love' 
for  the  very  same  persons,  'even  when  dead  in 
sin,'  "dead  through  trespasses."  (Revision.) 
It  seems  necessary  to  place  the  two  momentous 
facts  in  a.ssociation,  in  order  to  gain  a  proper 
conception  of  either.  Upon  the  one  hand,  tlie 
'wrath' — "displeasure,"  or  "anger"  were  a 
better  word,  and  more  the  exact  meaning  of 
the  Greek — is  not  of  that  implacable  kind 
which  the  word,  as  so  often  used  in  common 
speech,  might  denote;  while,  upon  the  other, 
the  '  love '  is  by  no  means  the  love  of  mere  in- 
dulgence. The  great  fact  is  declared  else- 
where (Johns :  16)  that  "  God  SO  loved  the  world 
that  he  gave  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish,  but 
have  everlasting  life."  This  verse,  no  less 
striking  because  so  familiar,  "describes,"  to 
use  the  language  of  Dr.  Hovey  on  the  passage, 
"God's  motive  in  the  gift  of  his  Son  as  love 
or  good-will,  not  merely  to  the  chosen  or  .to 
the  elect  from  every  nation,  but  to  all  man- 
kind ;  for,"  it  is  added,  "this  is  the  only  tena- 
ble meaning  of  the  world  as  here  used."  The 
passage  now  under  consideration  presents  to 
view  this  love — this  ^ great  love' — as  exercised 
toward  those  who  were  at  the  same  time  ob- 
jects of  severe  and  just  displeasure.  We  ap- 
proach any  comprehension  of  all  this  only  as 
we  realize  how  men  in  the  sight  of  God  are  at 
the  same  time  objects  of  his  creative  power, 
"made  a  little  lower  than  the  angels,"  richly 
endowed  by  him,  with  purpo.ses  toward  them 
of  infinite  kindness;  and  at  (he  same  time  are 
"sinners."  His  love  does  not  blind  him  to  the 
sin  ;  neither  does  the  sin  so  alienate  the  love  as 
that  no  further  thought  of  kindness  and  no 
provision  of  grace  can  be  hoped  for.  Into  the 
deep  mystery  on  the  verge  of  which  we  thus 
stand,  we  cannot  expect  to  enter.  There 
abides,  however,  this  great  and  precious  trutii 
— that  God's  love  for  us,  even  while  yet  "sin- 
ners," is  a  sure  guarantee  of  access  to  him  in 
the  name  of  his  Son,  and  of  a  far  more  abound- 


ing grace  in  redemption  when  sought  and  ob- 
tained through  faith  in  the  same  prevailing 
mediation.  Hath  quickened  us  together 
with  Christ.  Here  we  return  to  the  thought 
only  partially  expressed  in  ver.  1-3,  with  one 
other  added,  and  in  another  of  those  phrases 
characteristic  of  this  Epistle— '  with  Christ.' 
The  meaning  of  tlie  Greek  is,  'made  us  alive 
together  with  Christ.'  Alford,  as  quoted  by 
Boise,  says:  "  Our  spiritual  life  is  the  primary 
subject  of  the  apostle's  thought;  but  this  in- 
cludes in  itself  our  share  in  the  resurrection 
and  exaltation  of  Christ."  In  what  has  pre- 
ceded there  has  been  no  reference  to  physical 
death,  unless  some  such  reference  should 
remotely  appear  in  the  words  'dead  in  tres- 
passes and  in  sins,'  as  implying  the  whole 
effect  of  sin  in  the  fall  of  man.  Nor  is  there 
anywhere  in  the  direct  connection  a  reference 
to  the  resurrection,  unless  it  should  be  where, 
in  the  seventh  verse  below,  mention  is  made  of 
what  God,  "in  the  ages  to  come,"  is  to  make 
manifest  of  his  "kindness  toward  us  through 
Christ  Jesus."  What  the  apostle  in  the  verse 
now  in  hand  is  speaking  of,  is  a  blessing 
already  in  possession  by  those  who  had  be- 
lieved in  Christ — Jew  and  Gentile— and  this, 
certainly,  is  a  spiritual  quickening.  At  the 
same  time  it  is  a  quickening  'with  Christ,' 
and  so  is  a  new  life  gained  through  his  resur- 
rection as  the  consummating  act  in  his  redeem- 
ing work.  In  all  the  effects  of  that  redemptive 
work  they  share,  in  immediate  and  eftecuve 
participation.  This,  no  doubt,  would  i-emotely 
include  quickening  of  the  body  in  the  final 
resurrection,  as  of  the  soul  in  present  spiritual 
experience.  Neither  the  one  nor  the  other  is 
to  be  thought  of  apart  from  Christ.  We  are 
now,  and  then  shall  be,  "made  alive  with" 
him.  This  the  apostle  emphasizes  in  the  paren- 
thetical clause  which  follows:  (By  grace  ye 
are  saved.)  Have  been  saved  U  more  exact, 
while  also  it  brings  to  view  more  fully  the  fact 
that  the  salvation  of  a  true  believer  is  in  a  cer- 
tain high  sense  not  a  pending  work,  with  the 
result  uncertain,  but  a  completed  fact.  The 
whole  great  and  wonderful  proceeding  is  of 
grace,  as  is  again  forcibly  set  forth  in  verses 
which  follow. 

G.  And  hath  raised  us  np  together.  In 
the  Common  Version  these  words  carry  the 
impression  that  believers  are  simjily  'raised 
up'  in  unison — made  to  participate  in  a  com- 


Ch.  II.] 


EPHESIANS. 


37 


6  And  hath  raised  us  up  togetlier,  and  made  us  sit 
together  ill  heavenly  ;>/nc('.s- in  Christ  Jesus: 

7  Thaf  in  tlie  ages  to  come  he  uiinht  shew  the  ex- 
ceeding riches  of  his  grace,  iu  his  Itiudness  toward  us, 
through  Christ  Jesus. 


6  ye  been  saved),  and  raised  us  up  with  him,  and 
made  us  to  sit  with  him  in  the  lieavenly /</(fc?.«,  in 

7  Christ   Jesus;  that   in   llie  ages  to  come  he  miglit 
shew  the  exceeding  riclics  of  his  grace  iu  kindness 


mon  benefit.  In  point  of  fact,  the  'quicken- 
ing togotlier,'  the  'raising  up  togetlier,'  and 
'tiie  sitting  together'  are  all  alike  'with 
Christ.'  The  Kevision  aveordingly  reads, 
"raised  us  up  with  hini."  We  must  be  care- 
ful not  to  shift  the  main  burden  of  the  thought 
to  that  rising  with  Christ  which  is  to  come  at 
the  resurrection.  The  apostle  is  all  along 
dwelling  upon  matters  of  present  e.vperience, 
while  that  which  is  yet  a  subject  of  hope  and 
anticipation  is  collateral  and  implied.  Out  of 
that  death  in  trespasses  and  sins  we  are,  after 
being  'quickened,'  also  'raised  up,'  the  idea 
of  a  spiritual  resurrection  being  made  thus 
complete.  And  both  are  'with  Christ,'  since 
through  his  resurrection  and  in  his  resurrec- 
tion this  'grace'  is  made  possible,  not  only, 
but  actutil.  And  made  us  sit  together  in 
heavenly  places  in  Christ  Jesus.  It  is 
'sit  together'  in  him.  We  notice  that  many 
commentators,  by  making  too  much,  as  it 
seems  to  us,  of  the  local  element  in  the  phrase 
'heavenly  places,'  appear  to  make  the  main 
force  of  the  words  now  considered  lie  in  a  ref- 
erence to  the  final  glorification  of  the  re- 
deemed, as  if  the  promise  in  Rev.  3  :  21  were 
here  in  some  degree  anticipated:  "He  that 
overcometh,  I  will  give  him  to  sit  down  with 
ine  in  my  throne,  as  I  also  overcame  and  sat 
down  with  my  Father  in  his  throne."  The 
central  thought  in  this  phrase,  'heavenly 
places,'  is  no  doubt  that  of  heaven  itself.  But 
just  as  still  in  common  speech,  all  that  in 
thought,  in  hope,  in  experience,  which  centres 
in  the  'heavenly'  is  itself  characterized  as 
heavenly,  so  it  appears  to  be  with  the  lan- 
guage of  the  apostle  in  this  place.  Whatever 
of  reference!  there  may  be  to  that  which  until 
the  final  consummation  must  still  be  a  hope, 
though  an  expectation  also,  what  is  specifically 
meant  here  is  that  present  particijiation  with 
Christ  in  the  results  of  his  redeeming  work 
which  is  naturally  const^quent  upon  the  being 
'made  alive  with  him'  and  'raised  up  with 
him.'  Let  it  be  noticed  also  that  these  'hea- 
venly places'  themselves  are  '/«,'  not  'with' 
Christ  Jesus.  The  allusion  geems  to  he,  pri- 
marily, at  least,  to  that  present  high  sjjiritual 


privilege  to  which  each  believing  soul  is  jier- 
mitted  to  aspire.  In  raising  them  up  with 
himself,  he  admits  till  such  to  a  spiritual  union 
and  intimacy  of  intercourse,  which  while  it 
anticipates  what  shall  be  when  that  glory 
which  the  Father  gave  to  him  he  also  will  give 
to  them,  is  at  the  same  time  a  present  holy  and 
happy  sitting  together  'in  heavenly  places'; 
communing  upon  heavenly  things,  gladdened 
by  heavenly  anticipations,  and  foretasting  the 
unspeakable  bliss  of  heaven  itself.  It  is  a 
mistake  to  have  the  mind  so  occupied  with 
what  is  future  in  the  high  meaning  of  this  pas- 
sage as  to  undervalue,  however  unconsciously, 
that  which  it  assures  us  of  concerning  a  great 
and  wonderful  privilege  in  the  present. 

7.  'Vhat  in  the  ages  to  come.  There  is 
much  difference  of  opinion  as  to  the  proper 
meaning  here  of  the  phrase,  'ages  to  come.' 
Thayer  understands  by  it,  "the  age  after  the 
return  of  Christ  in  majesty,  the  period  of  the 
consummate  establishment  of  the  divine  king- 
dom and  all  its  blessings."  He  refers  to  Luke 
18  :  30,  where  a  like  phrase  in  the  Greek 
occurs,  and  as  rendered  there  it  no  doubt 
means,  "the  world  to  come";  also  to  Mark 
10  :  30.  The  phrase  as  occurring  in  these  two 
places  (o  aioiu  6  epxcjuei/os)  secms  to  mean  "the 
world  (or,  a;fc)  to  come,"  in  strict  contrast  to 
'the  world'  (or,  age)  that  now  is.  In  our  pres- 
ent passage,  however,  the  words  used  are  in 
the  plural,  "in  the  coming  ages"  (eV  rois  aloKriv 
Tot?  inepxofj.ivoi.i) .  "Any  Special  reference," 
says  Ellicott,  "to  the  then  present  and  imme- 
diately coming  age,"  which  is  the  meaning 
given  to  the  words  by  some  commentators, 
"or  to  the  still  future  kingdom  of  Christ,"  the 
view  held  by  Harless,  Oishaiisen,  Thaj'er,  and 
others,  "seems  precluded  respecliveli'  by  the 
use  of  the  plural  and  the  appended  present 
participle  (eVcpxc/neVos)."  He  takes  the  mean 
ing  to  be  "the  successively  arriving  genera- 
tions from  that  time  to  the  Second  Coming  of 
Christ."  This  appears  to  be  the  more  correct 
view  of  the  phrase  as  here  employed.  He 
mi^ht  show  the  cxceedins;  riches  of  his 
grace.  Wi;  must  look  to  ver.  4  for  the  tuite- 
cedent  here.     That  'God'   might  show  'the 


38 


EPHESTANS. 


[Ch.  II. 


8  For  by  grace  are  ye  saved  through  faith;  and  that  I    8  toward  us  in  Christ  Jesus:  for  by  grace  have  ye  been 
not  of  yourselves  :  (7  ji  the  gift  of  God  :  saved   through   faith;  and   that   uot  of  yourselves: 

\   9  it  is  the  gilL   of  God;  uot  of  worlcs,  that   uo  luau 


9  Kot  of  works,  lest  any  man  should  boast. 


exceeding  riehes  of  his  grace.'  In  his  kind- 
ness to  us  through  Christ  Jesus.  Trench 
("Synonyms,"  p.  59)  speaks  of  the  word  here 
translated  'kindness'  as  "a  beautiful  word." 
A  little  later  on  he  distinguishes  between  it 
and  the  word  for  "goodness."  A  man,  he 
says,  "might  display"  what  is  meant  by  the 
latter  "in  his  zeal  for  goodness  and  truth,  in 
rebuking,  correcting,  chastising.  Christ  was 
working  in  the  spirit  of  this  grace  when  he 
drove  the  buyers  and  sellers  out  of  the  temple; 
when  he  uttered  those  terrible  words  against 
the  Scribes  and  Pharisees."  The  spirit  of  the 
other  word,  'kindness,'  in  our  verse,  "was 
displayed  rather  in  the  reception  of  the  peni- 
tent woman  (Luke  7  :  37;  compare  Ps.  24: 
7,  8),  in  all  his  gracious  dealings  with  the  chil- 
dren of  men."  As  used  in  our  present  pas- 
sage, the  word  presents  in  a  most  engaging 
light  the  divine  benignity  of  that  attitude  in 
which  God  'in  Christ  Jesus'  places  himself 
before  men  while  addressing  them  in  the  offers 
and  invitations  of  the  gospel — offers  and  invi- 
tations which  were  to  be  made  during  all  those 
'  ages  to  come '  which  are  embraced  in  tlie 
Gospel  Dispensation. 

8.  For  by  grace  are  ye  (have  ye  been) 
saved  through  faith.  The  use  of  the  con- 
necting particle  'for'  seems  to  make  it  neces- 
sary for  us  to  give  the  phrase  'the  world,'  or 
'ages  to  come,'  the  meaning  above  indicated. 
Quite  clearly  the  apostle  now,  in  this  verse, 
cites  an  example  of  the  'kindness'  which  it 
was  God's  purpose  to  thus  show  in  the  ages 
coming — the  ages  immediately  following  upon 
the  consummation  of  his  method  of  grace  in 
the  death,  resurrection,  and  ascension  of 
Christ.  Such  an  example  is  afforded  in  those 
whom  the  apostle  now  addresses.  "In  the 
manifestation  and  exercise  of  this  grace,  ye 
3'^our.selves  have  been  saved."  The  change  of 
'ye  are  saved,'  in  the  Common  Version,  to 
"have  ye  been  .saved,"  in  the  Revision,  is  made 
necessary  by  the  tense  of  the  verb  in  the 
Greek.  It  is  the  perfect  passive,  and  denotes, 
as  Ellicott  says,  "a  present  state,  as  well  as  a 
terminated  action."  The  truth,  as  implied,  is 
that  the  subjects  of  this  'grace'  are  'saved' 
persons.     One  is  at  a  loss  to  see  how  the  fact 


could  be  otherwise.  What  takes  place  in  the 
great  transaction  so  described  is  this:  A  pen- 
itent sinner,  truly  penitent,  comes  to  God  in 
the  name  of  Christ,  exercising  that  faith  to 
which  the  promise  has  been  made.  The  'grace' 
of  God  meets  him,  accepts  him,  and  '  in  Christ' 
he  is  made  participant  of  the  promised  gifts  of 
the  Spirit,  with  all  which  results  therefrom  in 
a  renewed  heart,  and  spiritual  life  out  of  spir- 
itual death.  Is  not  such  a  one  'saved'? 
There  remains,  of  course,  the  warfare  for 
which  he  is  equipped,  as  described  in  the  sixth 
chapter  of  this  Epistle  ;  but  it  is  quite  impos- 
sible that,  having  once  fully  entered  into  the 
possession  of  this  'grace,'  he  shall  ever  so  fall 
away  as  to  be  finally  lost.  And  that  not  of 
yourselves.  The  Greek  word  for  'that'  is 
neuter,  so  that  the  reference  cannot  be  to 
'faith,'  since  in  that  case  it  would  be  fem- 
inine. What  is  meant  is  the  fact  stated  in 
the  preceding  clause.  It  is  the  gift  of  God. 
This  clause  has  more  of  emphatic  force  in  the 
literal  translation — tiot  of  yourselves ;  the  gift 
of  God. 

9.  Not  of  works.  In  what  sense  'works' 
are  still  expected  of  those  whom  grace  has 
saved,  is  brought  to  view  in  the  verse  which 
next  follows.  What  is  said  here  is  that  this 
salvation  is  not  in  anj'  sense  merited  by  good- 
ness in  us,  nor  purchased  by  acts  of  obedience 
or  acts  of  service.  It  is  indeed  restating,  in 
another  form  of  words,  what  has  already  been 
said,  '  By  grace  ye  are  saved.'  Lest  any 
man  should  boast.  The  idea  in  this  clause 
is  one  upon  which  the  Apostle  Paul  often 
dwells  with  emphasis.  Compare  Rom.  3  :  27- 
4  :  25.  There  are  these  sufficient  reasons  whj% 
in  general,  men  should  not  claim  as  a  merit 
in  themselves  what  is  due  alone  and  wholly  to 
the  grace  of  God  :  (1)  That  such  a  claim  is  false 
in  itself.  (2)  That  the  self-righteousness  neces- 
sarily involved  in  such  a  claim  tends  to  defeat 
the  end  sought  in  the  bestowment  of  the  gift; 
namely,  the  kind  of  character  pleasing  to  God 
and  commendable  in  man.  (3)  That  it  pre- 
vents all  such  exercise  of  gratitude  to  God 
as  is  due  to  him,  and  needful  in  man  as  an 
element  of  character  worthy  and  ennobling. 
(4)  That  it  robs  God.    There  seems  to  be,  how- 


Ch.  IL] 


EPHESIANS. 


39 


10  For  we  are  his  workmansliip,  crcaleil  in  Christ  I  10  should  glory.  For  we  are  his  workmanship,  cre;itcd 
Jesus  unto  good  works,  whiuli  God  halh  before  ordained  I  in  Christ  Jesus  lor  good  works,  which  tiod  al'ore 
that  we  should  walk  in  them.  1       prepared  that  we  should  walk  in  them. 


ever,  in  the  clause  considered,  still  a  further 
thought.  '  Not  of  works,  lest  any  man  should 
boast,'  or  (/lory.  Even  if  it  had  been  possible 
for  man  to  achieve  salvation  as  a  reward  of 
good  deeds,  it  would  have  been  undesirable. 
The  pride  natural  to  the  heart  of  man,  taking 
the  form  of  selt'-righteousncss,  wt)uld  have  left 
his  salvation  incomplete  in  that  which  is  most 
important,  a  thoroughly' regenerate  character. 
It  is  "he  that  humhleth  himself"  wlio  shall 
be  exalted.  The  giving  of  glory  to  God,  as  is 
his  due,  is  not  more  the  rendering  to  him  of 
that  which  is  his  of  right,  than  it  is  for  the 
benefit  of  those  who  thus  are  em]jtied  of  them- 
selves, that  they  may  be  filled  with  him. 

10.  For  we  are  his  workmanship.  EIH- 
cott  and  others  pi'efer  "  handiwork,"  which 
is  perhaps  the  better  word.  The  Greek  means 
simply  "that"  which  has  been  made."  The 
verse,  as  a  whole,  brings  to  a  clima.x  what  has 
occujjied  the  thought  of  the  writer  in  all  this 
part  of  the  chapter.  Man's  fallen,  lost  state; 
the  grace  of  God  in  visiting  him  'even  when 
dead'  through  his  'trespasses';  the  quicken- 
ing divine  energy  which  raises  him  out  of 
that  fallen  condition,  and  makes  him  as  re- 
generate, reconciled,  iind  restored,  to  sit  in 
'heavenly  places  in  Ciirist' — all  as  a 'gift  of 
God '  through  faith,  which  is  also  his  gift, — 
this  is  now  summed  up  in  the  striking  lan- 
guage of  ver.  10.  What  a  saved  person  thus 
becomes  he  is  made  to  be.  He  owes  all  to  the 
divine  efReiency  of  the  grace  that  has  saved 
him,  as  really  as  the  thing  made  (jrotrj/oia)  owes 
its  existence  to  the  hand  that  fashioned  it. 
This  is  furtlier  made  evident  in  what  follows. 
Created  in  Christ  Jesus.  Two  ideas,  fun- 
damental in  the  view  which  Paul  gives  of  the 
saved  man.  are  here  expressed.  (\)  "It  isac?'e- 
ation,  a  favorite  conception  of  this  apostle  as 
representing  that  change  in  which  a  sinful 
human  being  becomes  a  child  of  God.  It  is 
more  than  a  reformation,  more  than  a  change 
of  the  reigning  purpose  in  life,  more  than 
change,  however  great  a  change,  in  the  life 
itself.  It  is  a  work  of  renewal  so  radical  as  to 
be  in  its  ultimate  effect  absolutely  transform- 
ing. No  word  will  adequately  express  the 
divine  effectualness  of  this  work  of  renewal 
short  of  that  which    declares  how   this  same 


human  being  came  to  exist  at  all.  (2)  And  it 
is  'in  Christ  Jesus.'  The  place  which  Christ 
Jesus  fills  in  the  new  creation  is  in  one  way 
like  that  which  he  fills  in  the  original  one. 
We  read  of  him  that  "all  things  were  made 
by  him,  and  without  him  was  not  anything 
made  that  was  made."  (Joboi:3.)  We  even 
read  that  "in  him  was  life."  (John i: 4.)  As 
incomplete  as  would  be  any  idea  of  the  orig- 
inal creation  wliich  did  not  include  this  all- 
efficient  instrumentality  of  "  the  AVord," 
would  be  any  conception  of  the  new  creation 
which  did  not  recognize  'Christ  Jesus'  as  ho 
"by  whom  are  all  things  and  we  by  him." 
(1  Cor.  R :  6:)  Evcry  gift  and  every  act  of  m(!rcy 
coming  tons  in  our  salvation  comes  through 
him;  so  that  when,  as  here,  the  whole  is 
summed  and  expressed  in  the  fact  of  anew 
creation,  with  a  new  nature  and  a  new  des- 
tiny, we  trace  all  to  his  mediation  in  our  be- 
half so  entirely  that  we  find  it  to  be  'in  '  him. 
Unto  good  works.  For  good  works  expresses 
the  sense  better.  The  'good  works'  here 
ought  surely  to  have  for  us  a  very  compre- 
hensive meaning.  So  great  a  work,  and  at 
such  a  cost,  can,  in  respect  to  this  part  of  its 
design,  have  aimed  at  nothing  less  than  that 
perfection  of  character  toward  which  we  are 
so  often  in  the  New  Testament  urged  toasjiire. 
Which  God  hath  before  ordained.  Before 
jireparrd  is  the  correct  rendering.  That  we 
should  walk  in  them.  "There  is,  perhai)S," 
says  Canon  Harry,"  in  all  Scripture  no  stronger 
expression  of  the  groat  mystery  of  God's  pre- 
destination; for  it  is  here  declared,  not  only 
in  reference  to  the  original  call  and  justifica- 
tion and  regeneration  of  the  soul,  but  also  to 
the  actual  good  works,  in  which  the  free-will 
and  energy  of  man  are  most  plainly  exer- 
cised; and  in  which  even  here  we  are  said  not 
to  be  moved,  but  to  '  walk'  by  our  own  act." 
This  writer  seems  to  find  in  the  passage  one 
element  of  meaning  which  may  not  strictly 
belong  to  it;  perhaps  as  influenced  by  the 
word  'ordained'  in  the  Common  Version, 
which  as  we  have  seen  is  an  incorrect  transla- 
tion. What  Dr.  Boise  quotes  of  Beveridge, 
as  found  in  a  note  by  Ellicott,  is  better: "God, 
before  we  were  created  in  Christ,  made  ready 
for   us;    prearranged,    prej>ared   a  sphere   of 


40 


EPHESIANS. 


[Ch.  II. 


11  Wherefore  remember,  that  ye  heiiir/  in  time  i)ast 
Gentiles  in  the  fle>li,  who  are  called  Uncircunicision  hy 
that  which  is  called  the  Circumcision  in  the  licsh  madj 
by  hands  ; 

12  That  at  that  time  ye  were  without  Christ,  being 
aliens  Irom  the  commonwealth  of  Israel,  and  strangers 


11  Wherefi)re  remember,  that  aforetime  ye,  the  Gen- 
tiles in  the  flesh,  who  are  called  Lncircumcisiou  by 
that  which  is  called  Circumcision,  in  the  Hesh,  made 

12  by  hands;  tliat  ye  were  at  that  time  separate  from 
Clirist,  alienated  from  the  commouweallh  of  Israel, 


moral  action,  ov  (to  use  a  simile  of  Chrysos- 
tom)  a  road,  with  the  intent  that  we  should 
walk  in  it  and  not  leave  it."  Not,  however, 
surely,  as  a  mere  outward  conformiiy  to  rule 
or  to  precept,  but  as  a  yielding  upof  the  whole 
life,  inward  and  outward,  to  a  principle  of 
obedience  which  shall  in  all  ways  express  that 
transformation  "  by  the  renewing  of  our 
mind,"  in  wliich  we  shall  fully  "prove  what 
is  that  good,  and  acceptable,  and  perfect  will 
of  God."  (Eom.  12:2.)  It  is  to  be  noticed  that 
Paul  in  ver.  9  and  10  speaks  of  '  good  works' 
in  those  two  contrasted  aspects  of  them  which 
it  is  so  important  to  keep  in  mind.  '  Works,' 
however  'good,'  as  is  shown  in  ver.  9,  msike 
no  partof  that  ground  of  justification  in  which 
the  saved  person  stands  accepted  with  God. 
"  By  grace  ye  have  been  saved,  through 
faith."  Yet,  as  appears  by  ver.  10,  there  are 
still  to  be  'good  works'  as  fulfilling  that 
divine  idea  in  our  salvation  which  aims  at 
nothing  less  than  renewal  of  the  moral  nature, 
and  perfection  in  cliaracter  and  in  life. 

11-22.  Gextile  and  Jew  Made  One 
Spiritual  Body  in  Christ. 

11.  Wherefore  remember.  The  apostle 
is  now  to  speak  of  a  result  of  that  which  in 
previous  verses  has  been  set  forth  which  must 
place  this  grace  of  God  in  a  new  light.  Thus 
far  he  has  spoken  of  this  grace  as  it  afl^ects  the 
individual  saved  soul.  Now  he  comes  to  show 
how,  what  operates  thus  in  the  individual, 
reaches  in  its  effect  beyond  him  so  as  to  be  an 
element  of  union,  not  only  of  man  to  God, 
but  of  men  with  one  another.  To  begin,  he 
points  these  Gentile  Christitins  once  more  to 
that  which  had  been  their  sad  condition.  It 
is  this  he  would  have  them  '  remember.'  That 
ye  bein^  in  the  time  past  Gentiles  in  the 
flesh.  He  does  not  mean,  ju.st  here,  'in  the 
flesh  '  in  the  sense  of  being  as  yet  unregener- 
ate,  but  Gentiles  by  nature  and  by  birth,  as 
distinguished  from  Jews.  Who  are  called 
IJncircumcision  by  that  Avhich  is  called 
Circnmcision.  As  preparatory  to  what  next 
follows  in  development  of  the  whole  thought 
of  the  writer,  attention  is  once  more  called  to 
that  distinction,  not  only  of  race,  but  of  con- 


dition, in  which,  during  so  many  centuries, 
the  Gentile  had  stood  apart  from  the  Jew. 
He  is  to  show,  directly,  how  these  are  made 
one.  He  begins  by  reminding  the  Gentile 
Christians  how  entirely  they  had  once  been 
"alien  from  the  commonwealth  of  Israel." 
In  the  flesh  made  by  hands.  This  distinc- 
tion had  been,  after  all,  very  much  an  outward 
one.  So  far  as  concerned  Jewish  pride  itself, 
the  distinction  was  wholly  an  outward  one, 
and  rested  in  the  fact  of  the  presence  or  al)- 
sence  of  an  outward  sign,  of  whose  real  sig- 
nificance the  Jew  himself  was  all  too  little 
aware. 

li.  That  at  that  time  ye  were  without 
Christ.  Here  was  a  fact  in  their  condition 
of  far  greater  importance  than  that  of  which 
the  Jew  was  accustomed  to  make  so  much. 
In  respect  to  this  other  fact,  the  Jew,  if  uncon- 
verted, was  in  no  better  state  than  the  uncon- 
verted Gentile,  save  that,  as  one  of  that  nation 
of  whom  Christ  Wiis  to  come  and  who  had  in- 
herited the  "covenants  of  j)romise,"  the  Jew 
was.  so  far,  not  'without  Christ'  in  the  same 
sense  as  the  Gentile.  "Separate  from  Christ" 
is  the  rendering  of  the  Revision.  More  seems 
to  be  meant  than  that  which  is  true  of  every 
unconverted  person.  The  expression  implies, 
also,  what  is  comprehended  in  the  clauses 
which  follow.  Until  Christ  actually  came, 
and  the  world-wide  purpose  of  his  mission 
had  been  disclosed  in  the  preaching  of  the 
gospel  to  "the  Gentiles  also,"  these  latter  had, 
only  in  exceptional  cases,  and  in  these  only  in 
very  imperfect  measure,  any  knowledgo,  even, 
of  that  wealth  of  Messianic  promise  whicli  liad 
been  from  age  to  age  the  heritage  of  Israel. 
Wandering  thus  amidst  the  deep  darkness  of 
Pagan  ignorance  and  Pagan  idolatries,  they 
were  in  a  mostmelancholy  sense  'separate  from 
Christ.'  Bein^aliens  (or,  alienated)  from  the 
commonwealth  of  Israel.  Thayer  explains 
the  word  for  'alienated,'  "shut  out  from  one's 
fellowshi]>  and  intimacy."  The  adjective  from 
which  the  verb  conies  moans,  primarily,  "  be- 
longing to  another."  We  are  apt  to  give  the 
word  'alienate,'  or  'alienated,'  more  of  a  sub- 
jective meaning— a  state  of  mind  in  ourselves 


Cn.  II.] 


EPHESIANS. 


41 


from  the  covenants  of  promise,  having  no  hope,  and  |       and  strangers  frutu  the  cuvcnanis  of  the  promise, 
without  God  iu  the  world  :  13  having  no  hope  and  without  God  in  the  world      15iit 

13  But  now,  iu  Christ  Jesus,  ye  who  sometime  were         now  iu  Christ  Jesus  ye  that  once  were  far  oil'  are 
far  off  are  made  nigh  by  the  blood  of  Christ.  | 


through  which,  in  feeling  and  in  respect  of 
sympiith^'  and  fullowsliip,  we  are  made  to  hold 
ourselves  aloof.  This  is  not  the  meaning  here. 
The  Gentiles  were  '  shut  out  from  the  com- 
monwealth of  Israel.'  Tiiis  was  partly  as  a 
necessary  effect  of  that  divine  appointment  in 
which,  with  a  view  to  certain  most  important 
purposes,  Israel  was  made  the  chosen  people; 
and  partly  an  estrangetiient  due  to  Jewish 
pride,  upon  the  one  hand,  and  Gi'iitilo  disdain 
upon  the  other.  And  strangers  from  the 
covenants  of  promise.  The  expression  is 
peculiar,  though  the  llevision  retains  it.  We 
could  not  change  it  to  read,  more  in  accordance 
with  English  idiom,  'strangers  to  the  cove- 
nants of  promise.'  The  Greek  will  not  allow 
this ;  besides  which,  that  is  not  what  the  writer 
means  to  say.  The  word  for  'covenants'  is 
in  the  genitive— the  "genitive  of  the  point 
of  view."  So  Ellicott,  as  quoted  by  Boise. 
Strangers  in  respect  to  the  covenants  of  prom- 
ise, appears  to  be  the  meaning.  'The  cove- 
nants' must  be  those  whicli  had  been  made 
especially  with  Israel  as  the  chosen  people; 
that  with  Abraham,  in  behalf  of  his  poster- 
ity; and  that  with  Moses,  as  representing 
the  Israelitish  nation.  The  Gentiles  were  not 
strangers  in  respect  of  these,  in  tlie  sense  that 
tliey  were  never  to  have  part  in  what  the 
protnise  contained,  since  in  Abraham  and 
his  descendants  "all  nations"  were  to  be 
"blessed."  They  were  strangers  in  the  sense 
that  until  Christ,  the  Promised  One,  had  act- 
Uiilly  come,  they  had  not  only  had  no  part  in 
what  the  covenant  had  provided,  but  had  not 
even  been  aware  that  any  such  privilege  was 
possible  for  them;  and  in  the  sense  that  after 
Ciirist  had  come  they  still  remained  aloof 
until  the  gospel  of  Gnd's  grace  had  reached 
them.  Having  no  hope.  Scttrccly  any  form 
of  words  could  better  express  the  condition  of 
a  Pagan  people.  In  the  previous  descriptive 
clauses  of  the  verse,  the  allusions  have  been 
more  to  what  exi)ressed  outward  relations. 
Between  Jew  and  Gentile  there  had  been  that 
"  middle  wall  of  partition  "  mentioned  in  ver. 
14,  as  a  consequence  of  which  the  Gentiles  had 
been  both  alien-s  and  .strangers,  as  to  the  com- 
monwealth of  Isniel  and   as   to    those  'cove- 


nants' which  from  the  time  of  the  patriarchs 
had  singled  out  the  descendants  of  the  patri- 
archs as  "a  peculiar  people."  Now  tiietipostle 
comes  to  ant)ther  and  a  deeper  fact  iu  their 
condition.  'Having  no  hope.'  Tlieir  religions 
and  their  philosopiiies  had  alike  lailed  to  tm- 
swer  those  questions  wliich  the  soul  of  man  is 
comjjelled  by  the  very  conslilulion  of  its  nature 
to  ask.  And  without  God  in  the  world. 
Thuyer  quotes  yElian  as  saying  that  there  is 
no  one,  even  t)f  the  barbarians,  witliout  God, 
u.'^ing  the  same  Greek  word  as  Paul  uses  here 
(iStos),  and  meaning  to  say  that  even  barbar- 
ians have  a  kind  of  religion  and  gods  wliora 
they  worship.  Upon  the  other  hand,  Paul 
declares,  of  all  the  Gentile  races  and  nations, 
that  they  were  {aBioi)  '  witliout  God.'  Count- 
less deities,  but  no  God!  Men  of  superior 
intelligence,  even  among  the  cultivated  Pagan 
nations,  were  wont  to  say  substantially  the 
same  thing,  while  showing  in  many  ways  how 
little  value  they  found  in  the  inventions  of 
mythology;  and  while  indicating,  in  the  specu- 
lations of  their  philosophy,  how  confused  and 
uncertain  were  all  their  own  idetts  of  God. 
'In  the  world'  appears  to  mean  simply  the 
life  of  men  as  led  amidst  present  surroundings 
and  conditions.  There  may  be  an  intimation 
in  the  words  how  mtich  men  need  '  God  in  the 
world,'  and  how  truly  cahimitous  it  is  to  be 
without  him.  Indeed,  it  might  not  be  going 
far  astray  to  see  something  cliaracteristic  in 
the  successive  clauses  of  the  verse,  suggesting 
that  of  all  that  had  been  ctilamitotis  and 
lamentable  in  the  condition  of  the  (jciitile 
nations,  this  was  greatest  and  worst,  that  they 
were  'without  God  in  the  world.' 

13.  But  now.  From  this  view  of  the  sad 
condition  of  the  Gentile  nation.s,  with  particu- 
lar reference  to  those  addressed,  the  apostle 
now  turns,  as  if  gladly  and  gratefully,  to 
speak  of  that  which,  as  "the  apostle  to  the 
Gentiles"  must  liave  been  to  him  a  matter  of 
great  satisfaction.  In  Christ  Jesus  ye  who 
sometimes  (or,  once)  were  far  off  ar(;  made 
nigh  by  the  blood  of  Christ.  It  is  to  be 
noticed  how  the  thought  which  in  all  this  part 
of  the  Epistle  seems  uppermost  in  the  writer's 
mind,  finds  expression  twice  in  this  short  verse. 


42 


EPHESIANS. 


[Ch.  II. 


14  For  he  is  our  peace,  who  hath  made  both  one,  and 
hath  broken  down  the  middle  wall  of  partition  between 
us  ; 

15  Having  abolished  iu  his  flesh  the  enmity,  even  the 


14  made  nigh  in  the  blood  of   Clirist.     For  he  is  our 
peace    wuo   made  both   one,  and   brake  down   the 

15  middle  wall  of  partition,  having  abolished  in    his 
Hesh   the  enmity,  eoen  the  law  of  commaudmeuls 


'  In  Christ  Jesus'  .  .  .  'by  the  blood  of  Christ.' 
The  second  of  these  in  some  sense  explains  the 
lirst.  *  In  Christ  Jesus'  may  have  seemed  to 
the  writer  not  sufficiently  explicit.  He  adds, 
'by  the  blood  of  Christ,'  that  there  may  be  no 
misapprehension  as  to  the  relation  Christ  bears 
to  this  of  which  he  is  now  to  speak.  In  ch. 
1  :  7  of  this  Epistle  we  have  the  same  thought: 
'In  whom  we  have  redemption  through  his 
blood.'  That  result  of  this  redemption  held  in 
view  in  our  present  passage  is  implied  very 
clearly  in  our  Lord  s  own  words  (John  12 :  32) : 
"And  I,  if  I  be  lifted  up,  will  draw  all  men 
unto  me."  In  drawing  all  men  unto  himself 
he  draws  them  into  a  unity  and  fellowship 
which  annihilates  those  distinctions  by  which 
they  have  been  sundered,  and  set  in  positions, 
often,  even  of  anttigonism.  It  is  thus  that 
these  believing  Gentiles  to  whom  Paul  writes 
have  been  'made  nigh.' 

14.  For  he  is  our  peace  who  hath  made 
both  one.  The  position  of  the  words  (airbs 
yap,  'for  he')  makes  them  emphatic:  "he 
and  no  other."  Orelli  ("Old  Testament  Pro- 
phecy," p.  310)  views  the  word  'peace,'  in  this 
place,  as  "borrowed"  from  Micah  5  :  5,  "He 
shall  be  peace."  Speaking  of  the  Hebrew  word 
for  ' peace,'  he  says  :  "Such  a  word  is  capable 
of  unlimited  intensification,  and  has  found  it 
in  the  Bible.  Only  the  completed  revelation 
has  disclosed  all  its  depths  of  meaning.  In 
the  Hebrew  language  the  word  (DwB',  peace) 
was  an  every-dtiy  word,  a  common  greeting, 
a  trivial  wish.  It  denoted  what  every  one  de- 
sired for  himself  and  wished  for  any  one  with 
whom  he  was  pn  good  terms;  freedom  from 
harm  and  disturbance,  peace,  rest,  well-being. 
Among  the  peace-loving  Orientals  peace  was, 
and  is,  in  the  profane  sphere  of  thought,  the 
highest  good.  And  in  the  religious  life  the 
sum  of  salvati'm  may  be  comprised  in  it. 
When  prophecy  promises  peace  in  the  time 
of  consummation,  and  calls  the  Messiah  Peace 
absolutely,  it  means  peace  in  inner  and  outer 
perfection,  man  l)eing  completely  at  one  with 
God,  and  men  having  become  through  his 
revelation  one  with  each  other.  This  will  be 
Messiah's  gift.  Such  peace,  in  fact,  the  Prince 
of  Peace  from  Bethlehem  brought  to  the  world, 


only  far  more  gloriously  than  human  heart 
could  conceive  under  the  Old  Covenant.  And 
in  the  sense  in  which  he  established  peace,  it 
is  the  highest  good  to  the  Christian.  Hence 
everything  we  have  in  Christ  may  be  summed 
up  in  the  word  borrowed  by  the  apostle  from 
our  prophet."  Other  such  intimations  may 
be  seen  in  Isttiah  9:5,  6,  where  Me.ssiah  is 
named  "Prince  of  Peace,"  in  the  song  of  the 
angels,  where  his  coming  brings  "peace  on 
earth,"  and  his  own  words  to  his  discii)les  in 
taking  leave  of  them  :  "  My  peace  I  give  unto 
you."  In  our  present  passtige  he  is  that 
'peace'  itself  in  bringing  to  pass  the  twofold 
reconciliation — man  with  God,  and,  in  that 
very  fact  itself,  of  men  with  each  other.  For 
'  he  hath  made  both  one' — both  Jew  and  Gen- 
tile. And  liath  broken  down  the  middle 
wall  of  partition  between  us.  Tlie  words 
'between  us'  being  supplied  in  the  Common 
Version,  although  not  necessary  to  the  sense. 
The  force  of  the  metaphor  is  quite  sufficiently 
plain.  The  expression  'middle  wall  of  parti- 
tion' might  seem  tautological  in  English, 
though  it  is  not  so  in  the  Greek.  The  words 
for  'middle  wall'  and  'partition'  are  an  ex- 
ample, as  Winer  explains  (^  59,  8,  a),  of  "the 
genitive  of  apposition."  We  should  say  "par- 
tition wall." 

13.  Having  abolished  in  his  flesh  the 
enmity.  There  is  a  question  here  as  to  the 
pointing  of  the  Greek.  Tisehendorf  makes 
the  passage  read,  "the  middle  wall  of  parti- 
tion, the  enmity";  'enmity'  being  in  ajipo- 
sition  with  the  clause  which  precedes,  and 
epexegetical  of  it.  In  this  pointing,  'having 
abolished  in  his  flesh'  is  connected,  not  with 
'enmity,'  but  with  "the  hiw  of  command- 
ments" immediately  following.  We  should 
then  read,  "hath  made  both  one,  and  hath 
broken  down  the  middle  wall  of  partition,  the 
enmity,  having  abolished  in  his  flesh  the  law 
of  commandments,"  etc.  It  is  a  question  of 
construction  rather  than  of  meaning,  save  that 
in  the  arrangement  of  Tisehendorf  the  word 
'  enmity'  comes  to  explain  so  clearly  the  force 
of  the  imagery  in  'middle  wall  of  partition.' 
The  Revision  follows  the  pointing  of  Westcott 
and  Hort.     By  'the  enmity'  is  no  doubt  in- 


Ch.  II.] 


EPHESIANS. 


43 


law  of  coniiuandiueius  conlaiiied  in  ordinances;  for  to 
luuke  in  liiiuselt'  of  twaiu  one  uew  man,  so  making 
peace ; 

IG  And  that  he  might  reconcile  both  unto  God  in  one 
body  by  the  cross,  having  slaiu  the  eumiiy  thereby  : 


conltiined  in   ordinances;  that   he  might  create  in 
himself   of   the  twain   one    new   man,  so    making 

16  peace;  and  might  reconcile  thein  both  in  one  body 
unlotiod  through  the  cross,  having  slain  the  enmity 

17  tliereby :  and  he  came  and  '  preachi-d  peace  to  you 


1  Or.  preached  good  tidingt  of  ptace. 


tended  the  feeling  of  mutual  hostility  long 
existing  between  Jews  and  Gentiles,  with 
remoter  allusion,  probably,  to  that  "enmity 
with  God"  which  is  characteristic  of  the 
"mind  of  the  flesh"  always.  The  arrange- 
ment of  Tischendorf,  which  Ellicott  also 
adopts,  seems  on  this  account  preferable. 
Even  the  law  of  commandments  con- 
tained in  ordinances.  Following  the  point- 
ing of  Westcott  and  Hort,  and  translating  as 
in  the  Common  Version  and  the  Revision,  tiiis 
'law  of  the  commandments  contained  in  ordi- 
nances' comes  to  be  explanatory  of  'the  en- 
mity.' It  may  be  doubted  if  this  is  what  the 
apostle  intends.  In  what  sufficing  sense,  at 
any  rate,  can  'the  law  of  commandments 
in  ordinances'  represent  or  explain  'the  en- 
mity'? The  alienation,  amounting  to  hos- 
tility, between  Jew  and  Gentile,  was  due  to 
many  causes,  and  not  simply,  we  must  sup- 
pose, to  the  character  and  eifect  of  Jewish  in- 
stitutions. Indeed,  when  Paul  speaks  here  of 
the  abolition  of  that  which  distinctively  char- 
acterized Judaism,  he  seems  to  allude  to  the 
removal  rather  of  that  which  was  a  liindrance 
to  union  than  that  which  was  a  cause  of 
enmity.  The  '  commandments  in  ordinances' 
must  mean  the  ceremonial  laW,  or  rather  that 
sj'stem  in  general  of  special  Mosaic  legislation 
which  was  done  away  in  the  gospel.  For  to 
make  (that  he  might  create)  in  himself  of 
twain  one  new  man;  so  making  peace. 
^  Might  create  in  himself,'  a  strong6i^~word 
than  simply  'make.'  Jew  and  Gentile,  though 
retaining  their  individuality  otiierwise,  be- 
came "one  in  Christ  Jesus."  In  bringing 
this  to  pass  that  work  of  spiritual  renewal  is 
effected  in  each  of  which  the  apostle  so  often 
speaks  as  'a  new  creation.'  They  are  thus 
brought    into    that  spiritual   fellowship    and 


unity,  by  reason  of  their  common  faith  in 
Christ,  which  warrants  the  cliaracterization, 
'one  new  man.'  It  is  doubtful  if  the  render- 
ing '^  so  making  peace,'  the  italicized  word 
being  supplied,  is  the  preferable  one.  Dr. 
Boise  views  the  participle  in  the  Greek  for 
'making,'  "as  denoting  means  as  well  as 
time;  while  making,  and  hy  making  peace." 
The  peace  is  made  before  the  unitj',  and  be- 
comes a  means  of  unity. 

16.  And  that  he  nii§:ht  reconcile  both 
unto  God  in  one  body  by  the  cross.  The 
pivotal  word  here  is  the  word  translated  'rec- 
oncile.' *  Thayer  appears  to  regard  our  pres- 
ent passage  as  an  example  of  the  meaning, 
"to  draw  to  hitnself  by  reconciliation,  or  so  to 
reconcile  that  they  should  be  devoted  to  him- 
self." The  second  of  those  meanings  which 
Trench  finds  in  the  word  must  surely  imply 
the  first,  for  reconciliation  in  the  sense  of  re- 
stored favor  with  God  must  be  the  invariable 
condition  of  all  which  most  characterizes  the 
Christian  state,  wliother  with  reference  to  God 
or  with  reference  to  men.  This  becomes  evi- 
dent as  we  consider  what  follows  in  the  verse. 
Having  slain  the  enmity  thereby — that  is, 
by  "the  cross."  The  condition  as  described 
is  clearly  one  in  which  all  that  was  wrong  in 
the  relation  of  these  Jewish  and  Gentile  Chris- 
tians with  God,  or  with  each  other,  had  been 
fully  made  right.  The  'enmity'  is  'slain'  — 
alike  that  alienation  of  heart  which  had  char- 
acterized their  unregenerate  condition,  and 
that  mutual  alienation  which  had  made  any 
fraternal  tie  between  them  wholly  impossible. 
This  had  been  slain  by  'the  cross.'  It  is  thnt 
result  which  so  often  in  Christian  history  has 
followed  upon  a  true  and  a  truly  transforming 
reception  of  the  gospel  of  Jesus  Christ.  '  Peace 
with  God'  prepares  the  way  for  peace  with  all 


1  Of  this  word,  Trench   says  ("  Synonyms,"  pp.  1.37,    ondly  and  subordinately  the  rwonciliation,  ' qud  nos 


13S):  "  The  Christian  naTaKKayr)  has  two  sides.     It  is 

first  a  reconciliation,  '  7Hft  Deus  nos  sibi  reronnUiavit' 

laid  aside  his  holy  anger  against  our  sins,  and  received 

us  into  favor,  a  reconciliation  effected  once  for  all  for    an  example, 

us  by  Christ  upon  his  cross.  .  .  .    But  itaTaAAoyi)  is  sec- 


Den  reconciliamiir,'  the  daily  dop<^>siiion,  under  the  oper- 
ation of  the  Holy  Spirit,  of  the  enmity  of  tho  old  man 
toward  God."    Of  this  latter  he  quotes  2  Cor.  5  :  20  as 


44 


EPHESIAJ^S. 


[Ch.  II.- 


17  And  came  and  preached  peace  to  you  which  were 
afar  oft",  and  to  them  tliac  were  nigh. 

18  For  through  him  we  both  have  access  by  one  Spirit 
iiuto  tlie  Fatlier. 

19  Now  therefore  ye  are  no  more  strangers  and 
foieiguers,  but  fellow  citizens  with  the  saints,  aud  of 
tlie  household  of  God  ; 


that  were    far    off,  and  peace   to    them  that  were 
18  nigh:  for  through  him  we  both  have  our  access  in 
U  one  Spirit   unlo  the   Father.      So   then   ye   are    mo 
more  strangers  and  sojourners,  but  ve  aie  fellow- 
citizens  with  the  saints,  aud  of  the'  household  of 


mi'ii.  It  is  that  new  nature  whose  living  prin- 
ciple is  love — love  to  God  and  love  for  the 
neighbor. 

17.  And  came  and  preached  peace.  It 
is  Christ  Jesus,  named  in  ver.  13.  The  imme- 
diate connection  of  our-  present  verse  is  with 
ver.  14:  '  For  he  is  our  peace,  who,'  etc.  .  .  . 
'and  came  and  preached  peace,'  etc.  This 
cannot  refer  to  the  personal  ministry  of  our 
Li)rd ;  partly  because  what  is  specifically  men- 
tioned here  did  not  characterize  that  ministry 
— the  mission  of  his  gospel  to  the  Gentile 
world  being  left  for  his  apostles  to  make 
known,  and  partly,  also,  because  what  is  here 
mentioned  in  ver.  17  clearly  follows  in  the 
order  of  thought  what  is  menlioned  in  ver.  15, 
16.  It  was  after  '  by  the  cross'  he  had  pre- 
pared the  way  for  the  work  of  reconciliation 
described,  and  in  some  sense  effected  it,  that 
he  'came  and  preached  peace.'  The  allusion 
must  be  to  that  which  was  foreshadowed  in 
the  promised  ministry  of  the  Holy  Spirit,  who 
should  "not  speak  of  himself";  he  should 
"receive  of  mine  and  show  it  unto  you."  In 
a  word,  in  the  gospel  as  preached  to  Jew  and 
Gentile  alike,  Jesus  himself,  in  the  attendant 
ministry  and  effectual  calling  of  that  Spirit  of 
Truth  whom  he  both  promised  and  sent, 
'  preached  peace.'  To  you  which  were  afar 
off,  and  (peace)  to  them  that  Avere  nigh. 
The  allusion  is  supposed  to  be  to  Isa.  57  :  19: 
"I  create  the  fruit  of  the  lips.  Peace,  peace 
to  him  tiiat  is  afar  off,  and  to  him  that  is  near, 
saith  the  Lord,  and  I  will  heal  him."  Such  i 
an  allusion  is  possible,  though  if  existing  at 
all,  it  must  be  indirect  and  general.  In  the 
Greek  the  word  for  'peace'  is  repeated,  for 
the  sake  of  emphasis,  evidently  ;  as  in  the  Re- 
vision, "  peace  to  you  that  were  far  off,  and 
peace  to  them  that  were  nigh." 

18.  For  through  him  we  both  have  ac- 
cess by  one  Spirit  unto  the  Father  Dr. 
Boise  calls  attention  to  the  fact  that  we  have 
here  presented  the  three  persons  of  the  God- 
head: "Through  him,"  Jesus  Christ,  the  Son, 
"we  have  our  access  in  one  Spirit  [Revision] 
unto  the  Father."    There  is  a  suggestion,  also. 


in  this  mention  of  the  Spirit's  ministry'  as  to 
the  sense  whicii  the  words  'came  and  preached 
peace'  should  bear.  Thayer's  first  meaning 
for  the  word  translated  'access'  is  "the  act  of 
bringing  to,  moving  to";  and  his  second, 
"access,  approach."  He  quotes  Ellicott  as 
insisting  upon  the  transitive  sense,  "introduc- 
tion." The  word  'access'  does  not,  indeed, 
seem  to  express  all  which  is  intended.  Privi- 
lege, opportunity  of  approach,  is  secured  in 
that  work  of  'reconciliation,'  which  is  effected 
in  the  'cross'  of  Christ;  but  the  ministry  of 
the  Spirit  has  a  purpose  and  effect  of  its  own, 
being  notliing  less  than  that  "preparation  of 
heart  and  answer  of  the  tongue"  which  are 
also  and  both  "from  the  Lord."     (Prov.  i6:i.) 

19.  Now  therefore  ye  are  no  more  stran- 
gers and  foreigners.  "Sotlien"and  "stran- 
gers and  sojourners"  are  changes  made  in  the 
Revision.  The  apostle  now  shows  what  is  the 
inference  from  that  which  has  gone  before. 
Gentile  Christians,  in  view  of  their  full  par- 
ticipation in  the  benefits  of  the  gospel,  are  in 
wholly  changed  relations  as  respects  that  which 
was  the  highest  privilege  of  the  Jew.  Two 
results  follow  from  this  new  order  which  the 
Dispensation  of  God's  grace  in  the  gospel  has 
introduced:  (1)  The  Jew  is  no  longer,  in  any 
sense,  in  an  exclusively  favored  position.  The 
object  of  his  calling  and  separation  among  the 
nations  of  the  world  has  been  accomplished. 
(2)  In  the  New  Order  so  introduced  all  men 
are  alike  included,  without  distinction  of  race, 
nation,  or  condition.  In  this  New  Common- 
wealth, citizenship  is  free  to  all  who  will 
accept  it  upon  the  terms  oflered.  These  to 
whom  the  apostle  writes  have  so  accepted. 
They  are  therefore  no  lf)nger  'strangers,'  citi- 
zens of  another  cominonwealth  or  country, 
nor  "sojourners,"  merely  resident  foreigners. 
But  fellow  citizens  with  the  saints.  All 
the  rights  of  citizenship  are  theirs;  they  are 
at  home,  and  every  privilege  open  to  the  citi- 
zen is  open  to  them.  And  of  the  household 
of  God.  "To  the  right  of  the  citizen,"  says 
Braune,  quoted  by  Riddell,  "is  added  that  of 
the  house,  of  the  child,  of  the  heir."     A  great 


Ch.  II.] 


EPHESIANS. 


45 


20  And  are  built  upon  the  foundations  of  the  apostles  l  20  God,  being  built  upon  the  foundation  of  the  apostles 
and  prophets,  Je^us  Christ  himself  being  the  chief  and  prophets,  Christ  Jesus  himself  being  the  chief 
corner  Atone;  I 


and  wonderful  change  from  the  "alien"  con- 
dition once  true  of  the  whole  Gentile  world. 

20.  Aiul  are  built.  The  figure  used  now 
once  more  clianges.  In  ver.  15,  16,  the  recon- 
ciliation effected  'by  the  cro.ss'  is  represented 
under  the  idea  of  a  blending  in  one  JJersiUiality 
of  these  'twain'  between  whom  such  long  con- 
tinued and  inveterate  enmity  hud  existed,  so 
making  one  new  {renewed)  man,  while  'both' 
are  reconciled  unto  God  'in  one  body.'  Next 
tlie  unconverted  Gentiles  were  viewed  as  before 
aliens  and  foreigners;  but  now,  as  converted, 
brought  into  all  the  privileges  of  citizenship. 
The  result  of  the  same  gracious  work  is 
next  represented  as  a  building  in  which  ma- 
terial, diverse  and  apparently  incapable  of 
harmonious  union  in  one  structure,  is  brought 
together  and  wrought  into  unity  of  plan  and 
result  witli  divine  skill.  Upon  the  founda- 
tion of  the  apostles  and  prophets.  Tiie 
commonly  accepted  view  we  suppose  to  be 
that  by  'prophets'  are  meant  the  prophets  of 
the  Old  Testament.  A  careful  study  of  the 
passage  suggests  objections  to  this.  1.  It  is 
not  clear  that  in  writing  to  Gentile  Christians, 
Paul  would  name  in  such  a  connection  what 
would  be  in  any  good  measure  appreciated 
only  by  those  familiar  with  the  more  ancient 
Scripture.  2.  Some  weight,  perhaps,  should 
be  allowed  to  the  objection  founded  on  the 
order  of  the  words  used.  It  would  be  natural 
to  expect  that  if  Paul  were  speaking  of  those 
ancient  men  held  in  sue!)  reverence  by  every 
Jew,  he  would  have  named  them  first.  3.  It  is 
further  urged  that  throughout  the  entire  con- 
nection of  the  passage  Paul  occupies  the  atten- 
tion of  his  readers  with  things  present,  and  is 
therefore  less  likely  to  introduce  wliat  is,  in 
this  respect,  so  remote  from  the  general  order 
of  his  thought.  4.  In  3  :  5,  of  this  Epi.stle, 
and  in  4  :  11,  especially  in  the  former  place, 
Paul  names  in  a  like  connection  with  each 
other  "apostles  and  prophets."  The  thought 
in  3  :  5,  in  particular,  is  so  much  like  what  we 
have  here,  that  one  seems  in  a  mea.-urr  forced 
to  the  conclusion  that  here,  as  there,  lie  is 
speaking  along  with  the  'apostles,'  of  those 
in  the  church  at  that  time  who  were  endowed 
with  the  prophetic  gift,  and  who  might  there- 
fore with  propriety  be  associated,  as  here,  with  | 


those  who  as  apostles  held  the  leading  place. 
But  in  what  sense  were  apostles  and  prophets 
a  '  foundation  '  ?  Perhajis  in  a  twofold  sense  : 
1.  As  inspired  teachers,  making  known  that 
truth  upon  which  all  tliat  bears  the  name  of 
Christian  must  rest.  2.  With  particular  ref- 
erence to  the  ai)ostles,  as  exercising  apostoli- 
cal authority,  and  entitled  to  be  received  in 
that  representative  character  with  which  their 
Lord  in  sending  had  endowed  them.  The 
words  of  Christ  to  Peter  (Man.  i6:i8),  however 
interpreted  in  their  more  precise  meaning, 
certainly  seem  to  imply  an  apostolical  office 
and  function,  for  which  large  occasion  appeared 
in  the  years  immediately  following  his  own 
ascension,  and  prejjaration  for  which  was  quite 
as  certainly  promised  in  the  assurance  that  the 
Spirit  of  truth,  in  his  own  ministr3'  for  them, 
should  "guide"  them  "into  all  truth."  It  i.s, 
therefore,  but  the  recognition  of  what  had 
been  thus  appointed  when  for  the  'apostles' 
as  a  bodj',  and  for  the  'prophets'  whose  ser- 
vice bore  such  an  intimate  relation  with  their 
own,  a  place  and  function  so  fundamental  is 
indicated.  Jesus  Christ  himself  being  the 
chief  corner  stone.  "  As  the  corner  stone," 
saj's  Thayer,  "joins  together  two  walls,  so 
Christ  joins  together  as  Christians,  into  one 
body  dedicated  to  God,  those  who  were 
formerly  Jews  and  Gentiles."  The  general 
reference  will  be  to  that  fundamental  place 
which  Christ  fills  in  all  that  which  is  to  a 
Christian  matter  of  faith  or  a  rule  of  life. 

21.  In  whom  all  the  biiildin:;.  The  Re- 
vision reads,  "each  several  building,"  and  in 
the  margin  "every  building."  Winer  (18.  4) 
does  not  recognize  a  necessity  for  this  change 
"As  Paul,"  he  says,  "is  speaking  of  the 
Christian  Church  as  a  whole,  'the  whole  build- 
ing,' is  the  proper  translation."  Alford,  Elli- 
cott,  and  Braune,  among  commentators,  also 
prefer  this  rendering,  thougli  the  Revision 
agrees  with  ^lej'cr.  Dr.  Boise  also  agrees 
with  him.  "In  one  va.st  temple,"  ho  says, 
"are  many  'buildings'  ( oUoSoiiai) ,"  and  refers 
to  Matt.  24:1.  "  the  buildings  of  the  temple." 
Riddell  seems  to  understand  by  "buildings," 
"the  separate  Christian  congregations"  and 
speaks  of  these  as  "  each  of  them  growing  in 
the  same  way,  in   the  personal  Christ."     The 


46 


EPHESIANS. 


[Ch.  II. 


21  In  whom  all   the  Imildiiig  fitly  framed  together 
groweth  uuto  a  holy  temple  in  ihe  hord  : 

22  In  whom  ye  also  uie  builUed  together  for  a  habita- 
tion of  (jod  through  the  Sijirit. 


21  corner  stone;  in  whom  i  each  several  building,  fitly 
framed   together,  groweth   into  a   holy  -  temple  in 

22  the   Lord;    in   whom  ye  also  are  buil'ded  together 
5*  for  a  habitation  of  God  in  the  Spirit. 


1  Gr.  every  building 2  Or,  sanctuary 3  Gr.  into. 


allusion  does  not  seem  to  be  to  congregations,  j 
or  to  churches,  but  to  individual  Christians,  ■ 
such  as  these  to  whom  Paul  writes.  One  finds  ■ 
in  the  passage  a  general  sense  much  like  what  I 
appears  in  4  :  16,  below,  where  mention  is  I 
made  of  "  the  whole  body."  The  oinission  of 
tile  article  in  the  Greek  makes  the  usage  in  the 
verse  under  consideration  exceptional,  yet  one 
wiiich  occurs  in  other  places,  cited  by  Winer, 
as  in  this  Epistle  (1  :  8),  and  in  James  1:2.  It 
seems  most  in  consistence  with  that  emphasis 
which  the  apostle  is  placing  upon  the  idea  of 
unit\',  and  with  the  figurative  method  of  illus- 
tration .employed  throughout  this  part  of  the 
chapter,  to  understand  him  as  representing  all 
Christians,  howeverdiverse  in  other  things,  yet 
by  their  common  faitVi  and  their  common  union 
with  Christ,  themselves  so  brought  into  unity 
as  to  constitute  tiiis  spiritual  "  temple  in  the 
Lord."  Fitly  framed  together.  The  lan- 
guage is  much  like  that  in  4  :  16,  "the  whole 
body  fitly  joined  and  coinpacted,"  etc. 
Groweth  unto  a  holy  temple  in  the  Lord. 
The  conception  seems  to  be  that  of  the  church 
of  Jesus  Christ  in  its  spiritual  sense.  Made  up 
of  those  who  are  true  believers,  it  is  'fitly 
framed  together,"  and  as  the  number  of  these 
increases  from  age  to  age  it  becomes  more  and 
more  worthy  a  fulfillment  of  that  typical 
"holy  temple  of  the  Lord"  in  whose  holiest 
place  the  Sliekinah  dwells. 

22.  In  whom  ye  also  are  builded  to- 
gether. Ye  Gentiles,  not  as  churches,  but  as 
individual  believers,  have  each  and  person- 
ally a  jdace.  The  words  'in  whom'  should 
be  noted  as  a  reiteration  of  what  has  so  fre- 
quently appeared  in  these  fir-st  two  chapters 
of  the  Epistle.  Each  privilege  of  the  be- 
liever, all  the  grace  manifested  and  experi- 
enced, is  always  'in  Clirist.'  For  an  habi- 
tation of  God  through  the  Spirit.  The 
three  divine  Persons  again  grouped  in  a  single 
verse.  'In'  the  Son  believers  are  brought 
into  the  unity  of  this  'temple  of  the  Lord'  in 
Avhich  the  Father,  'through  the  Si)irit,'  or  'in 
the  Spirit,'  as  the  special  form  of  divine  man- 
ifestation, dwells.  The  figurative  allusion  to 
the  ancient  sanctuary  is  made  more  evident 


by  the  fact  that  the  word  used  for  'temple'  i.s 
not  that  which  denotes  the  temple  in  general, 
but  that  which  indicates  the  "sanctuary," 
where  stood  the  altar  of  incense,  and  in  the 
holiest  place  of  all,  the  mercy  seat — "shadows 
of  good  things  to  come'' — with  the  Divine 
Presence  itself  manifested  in  impressive  sym- 
bols. 

SUMMARY  OF  THE   EXPOSITION. 

In  this  chapter  the  apostle  enters  inore  di- 
rectly upon  the  specific  theme  of  the  Epistle. 
He  is  addressing  a  church  made  up  mainly  or 
wholly  of  converted  Gentiles.  Two  things 
are  true  of  them  in  their  present  condition ; 
1.  They  are  renewed  persons,  changed  bj^  the 
grace  of  God  from  their  former  heathen  state 
into  a  spiritual  condition  which  is  for  them  as 
life  from  the  dead.  (1-10.)  2.  They  have  been 
brought  into  fuU  enjoyment  of  those  privi- 
leges which  were  once  thought  to  be  the  ex- 
clusive possession  of  the  chosen  people;  so 
that  now,  in  this  respect,  the  distinction  of 
Jew  and  Gentile  exists  no  longer.  (11-13.) 

As  regards  the  former  of  these  particulars, 
however,  Jew  and  Gentile  had  been  recipi- 
ents of  a  like  mercy.  Paul  recognizes  the 
fact  that  those  like  himself  who  had  been 
wont  to  claim  a  peculiar  interest  in  God's 
favor  had  been  'sons  of  disobedience'  not  less 
than  the  Gentiles.  They  also  had  been  'dead 
in  sins,'  and  had  been  also  'raised  up'  through 
the  same  renewing  grace  of  'God,  who  is  rich 
in  mercj'.'  Thus,  apart  from  that  act  of  di- 
vine beneficence  in  which  the  door  to  all  spir- 
itual privilege  had  been  thrown  open  to  the 
Gentiles,  a  perfect  union  of  Jew  and  Gentile 
had  been  prepared  in  the  fact  that  out  of  a 
common  condition  of  deadness  in  sin  the3'  had 
been  raised  in  the  same  act  of  renewing  grace 
into  possession  of  one  and  the  same  new  life 
in  Christ. 

Upon  this  thought,  from  ver.  14  to  the  close 
of  the  chapter,  the  writer  mainly  dwells.  Jew 
and  Gentile  are  henceforth  one.  Their  com- 
mon regeneration,  supplanting  'enmity'  with 
lf)ve;  their  common  access  to  God  by  virtue  of 
their  admission  to  the  same  new  relation  with 


Ch.  III.] 


EPHESIANS. 


47 


j'OR  this  cause  I  Paul,  the  prisoner  of  Jesus  Christ 
for  you  (ientiles, 


CHAPTER  III. 

For  this  cause  I  Paul,  the  prisoner  of  Christ  Jesus 


the  Father  through  the  Son, — these  are  recog- 
nized in  a  setting  aside  of  all  that  in  'the  law 
of  commandments  contained  in  ordinances' 
which  had  heretofore  been  'a  middle-wall  of 
I)artition'  between  them.  They  are  now  one 
si^firitual  building,  growing  'unto  an  holy 
temple  in  the  Lord,'  with  the  foundation  in 
that  revealed  truth  of  which  'apostles  and 
prophets'  were  the  ministers,  Jesus  Christ 
being  the  corner  stone. 

It  is  worthy  of  particular  remark  that  to 
h'wn  who  in  his  earlier  life  had  been  pecu- 
liarly cliaracterized  by  Jewish  prejudice — "  a 
Pharisee  and  the  son  of  a  Pharisee ' '  (Acta  23 : 6) 
— not  only  had  an  especial  mission  to  the  Gen- 
tiles been  committed,  but  to  him  also  it  fell, 
as  in  this  Epistle,  to  set  forth  in  express  terms 
the  truth  that  in  this  kingdom  of  God  which 
he  and  others  had  been  sent  to  proclaim  there 
was  thenceforth,  forever,  to  be  'neither  Jew 
nor  Greek.'  Of  this  truth  he  was  himself,  in 
his  complete  conversion  from  a  prejudiced 
and  persecuting  Jew  to  a  large-minded  Chris- 
tian with  the  whole  world  embriiced  in  the 
circle  of  his  sympathy  and  self-sacrifice,  a  pre- 
eminent example  and  witness. 


Ch.   3  :  1-13.     Paul    a    Prisoxer    of 
Christ  Jesus  for  the  Gextiles. 

1.    For  this  cause.     "Because  ye  are  so 

called  and  so  built  together  in  Christ.''  (Eili- 
cott.)  On  account,  therefore,  of  what  he  had 
just  been  saying,  and  most  especially  in  ver. 
19-22  of  the  foregoing  chapter.  In  these  four 
verses  he  sums  up  what  had  before  been  said 
of  the  grace  of  God  to  the  Gentiles,  in  opening 
for  them,  in  free  access  and  enjoyment,  the 
whole  great  treasure  of  gospel  promise  and 
privilege.  'For  this  cause,'  he  proceeds  to 
say — but  breaks  suddenly  off  from  the  thought 
in  his  mind,  being  diverted  from  it  by  the 
more  personal  one  suggested  in  the  words 
which  follow.    The  thread  of  connection,  thus 


dropped,  is  taken  up  again  at  ver.  14.  What 
he  began  to  say  is  that  because  of  the  great 
gift  of  grace  to  these  Gentile  believers,  he 
prayed  for  them,  that  they  might  attain  to  all 
that  measure  of  spiritual  experience  described 
in  the  closing  verses  of  tlie  chapter.  The 
connection,  then,  is:  "For  this  cause  .  .  . 
I  bow  my  knees  unto  the  Father  of  our  Lord 
Jesus  Christ,"  etc.  I  Paul,  the  prisoner  of 
Jesus  Christ.  "Of  Ciirist  Jesus"  in  the 
Revision.  The  break  in  the  connection  just 
described  the  old  commentators  sought  to 
avoid  by  sui)plying,  in  the  Greek  text,  the 
Greek  verb  for  '  I  am'  (ei^ii),  making  tiie  verse 
read:  "For  this  cause,  I,  Paul,  am  the  pris- 
oner of  Jesus  Christ."  For  such  a  change  in 
the  text  there  seems  to  be  no  manuscript  au- 
thority, although  one  ancient  version  —  the 
Syriac — and  two  more  modern  ones — the  Ge- 
nevan, and  that  of  Tyndale — have  it.  Such 
authorities  as  Chrysostom,  Theophylact,  An- 
selm,  Erasmus,  and  Beza,  also  approve  it. 
Meyer,  too,  prefers  this  emendation.'  Since 
we  have  had  already,  in  2  :  1-5,  an  example  of 
this  peculiarity  of  style,  it  certainly  seems 
unnecessary  to  resort  to  an  expedient  so 
doubtful  as  a  change  in  tfiC  Greek  unwar- 
ranted by  the  manuscripts.  The  expression 
'  prisoner  of  Christ  Jesus'  does  not  mean  for 
the  sake  of  Christ  Jesus.  We  have  the  same 
idea  again  in  4  :  1,  "Prisoner  in  the  Lord." 
With  that  vivid  conception  of  the  meaning  of 
such  incidents  in  his  ministry  so  often  noticed 
in  him,  he  sees  himself  to  be  a  prisoner,  not 
because  his  enemies  have  prevailed,  nor  be- 
cause of  any  unjust  sentence  of  his  Roman 
juflges,  but  as  what  is,  in  truth,  not  even  so 
much  a  permitted  incident  of  his  ministry,  as 
indeed  a  part  of  it.  And  so,  with  a  turn  «>f 
thought  and  phrase  not  unusual  with  him,  he 
calls  him.self  Christ's  prisoner,  as  he  is  Christ's 
minister;  doubtless  also  finding  unspeakable 
comfort  in  so  interpreting  these  events,  which, 
as  is  shown  elsewhere  (piim.  1 :  12),  he  feels  so  sure 


1  Kllicoft,  however,  sa.vs  of  this  view;  "On  account 
of  the  tautolosv  in  tovtov  \af>i.v  ("  for  this  cause"),  and 
iinip  v/jLuiv  ("  for  you  "),  the  analogy  of  4:1,  and,  still 
more,  the  improbability  that  St.  Paul  would  style  liiiu- 


self  o  5e'(TMtot  ("the  prisoner"),  when  he  so  well  knew 
others  wore  sulferinn  like  himself,  the  other  explana- 
tion is  to  be  preferred." 


48 


EPHESIANS. 


[Ch.  III. 


2  If  ye  have  heard  of  the  dispensation  of  the  grace  1 
of  God  which  is  given  me  to  you-ward: 

3  How  that  by  revelation  he  made  known  unto  me 
the  mystery  ;  (as  1  wrote  afore  in  few  words; 


2  in  behalf  of  you   Gentiles, — if  so  be   that  ye  have 
heard   of  the  i  dispeusalion   of  that  grace   of  God 

3  which  was  given   me  to   you-ward;    liow   that   by 
revelation  was  made  linown  unto  me  the  mystery, 


1  Oi',  stewardship. 


have  "fallen  out  rather  to  the  furtherance  of 
the  gospel."  The  word  for  'prisoner'  means 
one  who  is  bound,  as  was  the  case  with  Paul 
at  this  time — bound  with  a  chain  to  the  soldier 
who  kept  guard  over  him.  For  you  Gen- 
tiles. We  may  remind  ourselves  here  of  the 
incidents  accompanying  Paul's  arrest  at  Jeru- 
salem (Acts  21: 27-40);  in  the  first  place,  great 
oflense  taken,  on  the  part  of  the  Jews,  at  what 
seems  to  have  been  known  of  his  ministry 
among  the  Gentiles;  and  then,  secondly  (Acts 
21: 29),  because  "  they  had  seen  before  with  him 
in  the  city,  Trophimus,  an  Ephesian,  whom 
they  supposed  that  Paul  had  brought  into  the 
temple."  The  words  we  are  considering,  how- 
ever, should  not  be  regarded  as  fully  explained 
by  these  incidents.  Doubtless  he  means  to  say 
that  his  imprisonment  was  a  consequence,  in 
general,  of  liis  ministry  to  the  Gentiles,  in 
accordance  with  that  which  had  been  signified 
to  him  as  his  especial  mission  (Acts 22: 21),  and 
so  was  in  their  behalf. 

2.  If  ye  have  heard.  The  mention  of 
this  ministry  to  the  Gentiles  suggests  to  him 
another  train  of  thought,  which  he  abruptly 
takes  up  and  follows  as  far  as  to  ver.  14. 
That  the  Ephesian  Christians  themselves  had 
'  heard  '  of  that  of  which  he  was  now  to  speak, 
there  could  be  no  doubt  at  all.  They  had 
heard  of  it  many  times,  and  from  his  own  lips. 
The  peculiar  form  of  expression  might  be  un- 
derstood as  intended  to  remind  them  the  more 
impressively  that  they  had  so  '  heard.'  There 
is  reason,  at  the  same  time,  for  the  view  noted 
in  the  "  Introduction,"  that  the  language  used 
rather  goes  to  confirm  the  theory  that  this 
Epistle  was  really  intended  for  others  besides 
the  Ephesians,  churches  in  places  near  Eph- 
esus,  which  Paul  hiinself  had  not  personally 
visited.  In  each  case,  however,  there  is  un- 
doubtedly what  Eilicott  speaks  of  as  "a  gentle 
appeal,  expressed  in  a  hypothetical  form,  and 
conveying  the  hope  that  his  words  had  not 
been  quite  forgotten.''  The  Greek  (flye),  fully 
translated,  will  read,  "if  indeed,"  giving  a 
degree  of  emphasis  to  the  words  which  follow. 
The  dispensation  of  the  grace  of  God. 
The  Revision,  it  will  be  seen,  has  "steward- 


ship" in  themarginfor  'dispensation.'  Tha^'er 
understands  by  the  Greek  in  this  place,  "  that 
dispensation  (or  arrangement)  by  which  the 
grace  of  God  was  granted  to  him."  The  com- 
mentators appear  to  agree  that  the  words 
should  be  so  taken.  The  connection,  how- 
ever, seems  to  show  that  the  'grace'  spoken 
of  is  not  the  grace  shown  to  Paul  himself  as  a 
forgiven  sinner,  but  that  implied  in  the  "  reve- 
lation "  spoken  of  in  the  following  verse. 
Which  is  given  me  to  you-ward.  The 
meaning  is  not  exactly  "in  your  behalf" 
The  Greek  preposition  (eU)  is  to  be  taken, 
says  Eilicott,  "with  its  proper  force  (ethical 
direction),  'toward  you,'  'to  work  in  you,'  or, 
perhaps,  'among  you.'"  It  was  a  ministry', 
with  this  "mj'stery"  of  which  he  proceeds  to 
speak  as  the  subject  of  it,  to  be  fulfilled  among 
the  Gentiles,  and  in  them. 

3.  How  that  by  revelation.  It  is  well 
remembered  how,  on  various  occasions,  in  his 
address  to  the  Jews  (Acts  22 : 1-21),  before  Festus 
and  Agrippa  (26:1-26)  and  in  his  Epistle  to  the 
Galatiaiis  (i:  11-21),  Paul  relates  the  circum- 
stances of  his  conversion  with  evident  purpose : 
(1)  To  .show  what  a  truly  supernatural  event 
that  was ;  and  (2)  To  make  it  evident  that  both 
a  revelation  and  a  mission  had  at  that  time 
been  given  to  him.  His  conversion  had  not 
occurred  under  the  preaching  of  any  of  those 
who  were  afterward  his  fellow-apostles; 
neither  had  he  received  his  knowledge  of 
these  things  at  the  hands  of  any  human 
teacher.  He  "neither  received  it  of  man, 
neither  was  he  taught  it,  but  by  the  revelation 
of  Jesus  Clirist."  He  could  not  more  strongly 
affirm  his  consciousness  of  acting  and  speak- 
ing by  divine  inspiration.  So  iiere  it  is  'by 
revelation.'  He  made  known  unto  me  the 
mystery.  Tiioluck,  as  quoted  by  Eiddell, 
explains  the  word  'mystery'  in  its  New  Tes- 
tament use  as  meaning  "  (1)  such  matters  of 
fact  as  are  inaccessible  to  reason,  and  can  only 
be  known  through  revelation.  (2)  Such  mat- 
ters as  are  patent  fiicts,  but  the  process  of 
which  cannot  be  entirely  taken  in  by  the  rea- 
son." Paul  seems  himself  to  explain  in  a 
measure  his  own  use  of  the  word  in  his  paren- 


Ch.  III.] 


EPHESIANS. 


49 


4  Whereby,  when  ye  read,  ye  may  understand  my 
knowledge  in  the  mystery  or  Christ,) 

5  Which  ill  oilier  iiges  was  not  made  known  unto  the 
sons  ol'  men,  as  it  is  now  revealed  unto  his  holy  apostles 
and  prophets  by  the  Spirit ; 


4  as  I  wrote  afore  in  few  words,  whereby,  when  ye 
read,  ye  can  perceive    my  nnderstanding    in    the 

5  mystery  of  (  hrist;  which  in  other  generations  was 
not  made  Jciiown  uiiio  the  sons-of  men,  us  it  hatli 
now  been  revealed  unto  his  holy  apostles  and  pro- 


thetic  reference,  here  immedititely  following, 
to  what  liiid  before  been  said  of  this  '  my.s- 
tery.'  As  I  wrote  afore  in  a  few  words. 
The  reference  is  not  to  be  understood,  as 
some  have  thought,  as  being  to  some  former 
epistle  to  the  Ephesian  Church,  but  to  previ- 
ous words  in  this  same  Epistle;  as  Ellicott 
and  Eadie  think,  to  1  :  9  of  this  Epistle,  where 
we  read  of  "the  mystery  of  his  (God's)  will, 
according  to  the  good  pleasure  which  he  hath 
purposed  in  himself,"  etc.;  and  to  2  :  13  and 
following  verses,  where  mention  is  made  of 
the  gathering  in  of  the  Gentiles. 

4.  Whereby,  when  ye  read,  ye  may 
understand  my  knowledge  in  tlie  mystery 
of  Christ.  The  word  'understand'  does  not 
represent  the  meaning  properly.  '■''Perceive 
my  unde):stfi?iding,"  as  in  the  Revision,  ex- 
presses the  thought  more  exactly.  He  docs 
not  mean,  however,  full  'understanding.' 
Eiidie  translates:  "You  can  while  reading 
perceive  my  insight  in  the  mystery  of  ChrLst." 
They  may  perceive  that  measure  of  'under- 
standing,' that  apprehension  of  the  great  m^'s- 
tery  of  Christ  which  had  been  given  to  him 
'by  reveliition.'  But  in  what  sense  is  this 
m^'stery  of  which  he  speaks  'the  mystery 
of  Christ'?  it  seems  unnecessary  to  setirch,  as 
Ellicott  appears  to  do,  for  some  recondite 
meaning  here.  The  verses  immediately  fol- 
lowing, especially  ver.  6,  explain  the  phrase 
in  so  far,  at  least,  as  its  general  sense  is  con- 
cerned. Tholtick's  first  definition  of  the  word 
'mystery'  is  covered  in  what  is  said  in  that 
verse  of  the  purpose  of  God  to  receive  the 
Gentiles  fully  into  the  privileges  and  fellow- 
ship of  the  gospel:  a  purpose  which  was  "a 
matter  of  fact  inaccessible  to  reason,  and  only 
to  be  known  through  revelation."  But  the 
fulfillment  of  this  purpose  was  so  in  Christ, 
and  through  him,  as  that  he  himself  may 
stand  for  and  represent  the  whole. 

5.  Which  in  other  ages  was  not  made 
known  unto  the  sons  of  men.  /?i  other 
generations  is  the  correct  rendering.  The  only 
other  place  in  the  New  Testament  where  the 
phrase  "  sons  of  men  "  occurs  is  at  Mark  8  :  28 : 
"All  sins  shall  be  forgiven  unto  the  sons  of 
men,"  etc 


"men"  in  the  parallel  pa.ssage  in  Matthew. 
Wiien  it  is  said  licre,  therefore,  that  this  mys- 
tery of  a  world-wide  redemptive  scheme  had 
not  in  other  generations   been  made   known 
to  the  sons  of  men,  there  is  no  want  of  consist- 
ency with  the  fact  that  in  prophecies  of  the 
Older  Dispensation  foretokenings  of  it  had  ap- 
peared.    Not  only  had  not  that  'revelation' 
of  the  'mystery'  been  made  to  all  men  as  is 
now  done  in  the  preaching  of  the  gospel  given 
to  us  by  inspiration,  but  even  to  those  favored 
persons,  liko  Abraham  and  others,  who  were 
made  depositaries  of  that  earlier  revelation, 
only    far-away   glimpses  of  the  great  truth 
had  been  granted.     "  Prophets  and  kings  rfe- 
sired  to  see  the  things  which  we  see,"   but 
"died  without  the  sight."     As  it  is  now  re- 
vealed unto  his  holy  apostles  and  proph> 
ets.     That  the  'prophets'  meant  are  the  New 
Testament  prophets,   see   under  2:20.     This 
also  is  clearly  implied  in  the  language  here. 
There  is  thus  a  manifest  claim  on  behalf  of 
those  by  whom  the  foundations  of  Christian 
doctrine  were  laid,  to  excejitional  knowledge 
of  the  mind  and  purpose  of  God  as  respects 
the  things  made  known  by  them.    This  excep- 
tional knowledge  on  their  part  was  even  be- 
yond what  had  been  allowed  to  inspired  men 
of  the  'other  generations.'     And  this  excep- 
tional knowledge  was,  as  of  necessity  it  must 
be,  'revealed'  knowledge.     We  have  thus  u 
clear  expression  of  that  consciousness  of  a  di- 
vine inspiration  by  which  the  founders  of  our 
religion  acted    and  spoke.     That   Paul    here 
.speaks  of  the  'apostles  and  prophets'  as  'holy' 
is  not  to  be  thought  inconsistent  with  a  due 
sense  of  personal    imperfection    on    his  own 
part,  neither  can   it  furnish  ground  for  ques- 
tioning the  Patiline  authorship  of  this  Epistle. 
(De  Wette. )     Not  only  is  he  speaking  of  the 
apostles  and  prophets  in  a  general  way,  with- 
out particular  reference  to  himself,  but  the 
word  for  'holy'  is  the  word  which  we  have 
already  found   used  as  a  designation   for  all 
Christians,   and   translated    'saints.'     Besides 
which,  as  Ellicott  suggests,  it  may  be  meant 
as  in  some  degree  antithetical  to  'sons  of  men' 


above.     It  has  n<i  especially  dosigned  refer- 
It  corresponds  to  the  simple  word  i  encc  to  personal  character,  but  to  that  per- 

D 


50 


EPHESTANS. 


[Ch.  III. 


6  That  the  Gentiles  should  he  fellow  heirs,  and  of  the 
same  body,  and  partakers  of  his  promise  iu  Christ  by 
the  gospel : 

7  Whereof  I  was  made  a  minister,  according  to  the 
gift  of  tlie  grace  of  God  given  unto  me  by  the  effectual 
worliiug  of  his  power. 


6  phets  in  the  Spirit  ;  to  wil,  that  the  Gentiles  are 
fellow-heirs,  and  fellow-members  of  the  body,  and 
fellow-partakers    of  the    promise    in    Christ    Jesus 

7  tlirougli  the  gospel,  whereof  I  was  made  a  minister, 
according  to  the  gilt  of  that  grace  uf  God  which 
was   given   me   according    to    the   working    of   his 


sonal  consecration  in  which  they  were  given 
to  the  Lord  in  service  and  sacrifice.  In  what 
liglit  as  compared  with  other  such  'saints' 
Paul  viewed  himself,  is  made  clear  by  what 
we  read  in  ver.  8,  below.  By  the  Spirit. 
The  source  of  the  revelation  is  here  indicated. 
It  was  promised  by  our  Lord  that  "the  Spirit 
of  trutli "  should  "guide"  these  to  whom 
such  a  weighty  charge  had  been  given  "into 
all  truth."  Tiic  things  of  Christ,  pre-emi- 
nently stich  things  as  are  here  in  question,  he 
should  "declare  unto"  them.  It  is  precisely 
of  this  that  Paul  is  now  speaking. 

G.  Tliat  the  Gentiles.  One  observes  a 
peculiar  persistency  in  dwelling  upon  this 
truth  of  the  opening  of  gospel  privilege  to  the 
Gentiles.  In  this  sense,  as  in  the  general  sense 
of  his  apostleship,  Paul  magnifies  his  oflSce. 
(Rom.  11: 13.)  It  sccins  clcar,  also,  that  he  earn- 
estly desired  to  impress  his  Gentile  brethen 
themselves  with  a  strong  sense  of  the  mercy 
of  God  toward  them  in  this  regard.  Should 
be  (better,  are)  fellow  heirs,  and  of  the 
same  body,  and  partakers  of  his  promise 
in  Christ.  'That  the  Gentiles  are.'  The 
sense  of  privilege  is  made  more  vivid  by  this 
tninslation,  since  the  privilege  is  thus  viewed 
as  a  present  possession,  not  simply  as  a  pro- 
vision. The  rendering,  in  the  Revision,  of 
what  follows,  is  also  preferable,  especially 
"fellow-members  of  the  body,"  although  the 
expression  seems  a  little  heavy,  and  although 
in  the  Greek  this  whole  phrase  is  represented 
by  a  single  word  {avvauuLa).  The  litenil  mean- 
ing is,  as  in  the  Common  Version,  'of  the 
same  body.'  There  is  an  advantage,  however, 
in  giving  to  the  three  descriptive  phrases  used 
the  form  which  in  each  case  makes  the  idea  of 
participation  so  emphatic.  Nor  are  these 
phrases  in  the  least  degree  tautological.  '  Fel- 
low heirs'  points  to  that  general  provision  of 
grace  by  which  Gentiles  are  admitted  to  all 
that  privilege  of  an  inheritance  in  Christ  once 
supposed  to  be  the  possession  of  Israel  alone. 
Fellow  members  'of  the  same  body'  describes 
those  Gentiles  who,  having  become  subjects  of 
this  redemption,  are  now  of  the  mystical  body 
of  Christ.'     Fellow  'partakers  of  his  promise' 


describes  them  as  being  'justified  by  faith,' 
having  'peace  with  God,'  and  now  'rejoicing 
in  hope  of  the  glory  of  God.'  The  thought  as 
so  presented  is  progressive,  and  implies  that 
whole  process  by  which  privilege  becomes  pos- 
session ;  and  promise,  realization.  By  the  gos- 
pel. Referring  to  the  somewhat  peculiar  ex- 
pression, 'the  promise  in  Christ  Jesus  through 
the  gospel' — not  'by  the  gospel,'  as  in  the 
Common  Version.  Ellicott,  following  Meyer, 
says:  "The  former  ['the  prouiise  in  Christ'] 
points  to  the  objective  ground  of  the  salvation, 
him  in  whom  it  is  centred,  the  latter  ['through 
the  gospel']  the  medium  by  which  it  was  to  be 
subjectively  applied." 

7.  Whereof  I  was  made  a  minister. 
The  word  translated  'minister'  here  (fiia/coio?) 
has  been  supposed  to  be  derived  from  two 
Greek  words,  meaning  literally'  "one  covered 
with  dust."  But  the  more  correct  view  now 
finds  its  origin  in  an  obsolete  word  for  "I 
hasten."  The  root  signification  would  point 
to  eagerness  and  activity  in  service.  It  is  the 
word  ordinarily  used  in  the  Ei)istles  to  denote 
what  we  commonly  metm  by  a  "minister,"  as 
in  Col.  1  :  25;  1  Cor.  3:5;  2  Cor.  6:4;  1 
Thess.  3  :  2,  and  many  other  places.  It  is  also 
used,  as  in  Phil.  1  :  1  and  in  1  Tim.  3  :  8,  to 
denote  specifically  the  oflfice  of  deacon.  This 
last  is  simply  the  case  of  a  genertil  term  em- 
ployed for  a  specific  purpose.  Where  the 
word  denotes  the  ministry  in  general,  connect- 
ing words  commonly  explain  its  use  to  that 
eflfect,  as  "minister  of  the  word,"  "ministers 
of  God,"  or  "of  the  church."  The  connec- 
tion here,  also  makes  it  sufficiently  plain  in 
what  sense  Paul  applies  the  word  to  himself. 
Eadie,  Ellicott,  and  others  prefer  "became  a 
minister"  to  "  was  made  a  minister,'"  which 
latter  form,  Eadie  thinks,  "might  show  that 
he  had  no  concurrence  in  the  act."  The  Re- 
vision, however,  as  will  be  seen,  retains  "was 
made,"  and  this  seems  quite  in  harmony  with 
the  general  thought  in  the  passage,  as  whsit 
immediately  follows  will  show.  According 
to  the  gift  of  the  grace  of  God.  The  apos- 
tle is  showing,  it  must  be  observed,  not  how 
he  became  a  Christian,  but  how  he  became  a 


Ch.  III.] 


EPHESIANS. 


51 


8  Unto  me,  who  am  less  than  the  least  of  all  saints, 
is  this  grace  given,  tiiat  I  should  preach  among  the 
Gentiles  the  unsearchable  richi's  of  t  hrist ; 

y  And  to  make  allmcM  see  what  is  the  I'ellowship  of 
the  mystery,  which  from  the  beginning  of  ihe   world 


8  power.  Unto  me,  who  am  less  than  the  least  of  all 
saints,  was  this  grace   given,  to    preach    unt<>    the 

9  Gentiles  the  unsearchable  riches  of  C'lirist ;  and  to 
•  make  all  men  see  what  is  the  '-dispensation  of  the 
mystery  which  from  all  ages  hath  been  hid  in  God 


1  Some  uucieDt  authurities  rend  bring  to  light  what  ia...   ..'2  Or,  stewardship. 


'minister,'  although  the  former  is,  of  course, 
implied  in  the  latter.  It  was  a  'gift  of  the 
grace  of  God'  that  he  should  be  called  to  this 
service.  Given ^  unto  me  by  the  effectual 
Avorking  of  his  power.  Tlie  words  '  by  tiie 
eft'ectual  working  of  his  power'  express  once 
more  that  strong  sense  which  the  apostle  mani- 
fests, in  repeated  instances,  of  the  supernatural 
character  of  that  change  by  which  he  who  was 
at  one  time  "a  blasphemer  and  a  persecutor," 
was  made,  not  only  a  Christian,  but  "a 
preacher  of  that  faith  which  once  he  de- 
stroyed." (Gal.  I  :  23.)  What  adds  to  the  sur- 
prising nature  of  this  change  is  the  fact  that 
one  whose  devotion  to  his  own  national  faith, 
as  a  Jew,  amounted  almost  to  fanaticism, 
should  be  a  preacher  of  this  new  faith  to  the 
Gentiles.  Paul  himself  could  account  for  all 
in  no  other  way  than  as  due  to  'the  effectual 
working'  of  God's  own  mighty  power,  seeing, 
says  Olshausen,  in  all  this  "an  act  of  omnipo- 
tence." 

8.  Unto  me,  who  am  less  than  the  least 
of  all  saints.  The  jihrase  'lesstlian  the  least 
of  all  saints'  is,  in  the  Greek,  a  single  word 
(eAaxiiTTOTepai),  of  which  Winer  saj's  (xi,  2,  6), 
that  it  is  a  form  belonging  "specially  to  the 
diction  of  poetry,  or  to  later  Greek,  which 
sought  to  strengthen  the  comparative,  become 
weak  in  popular  usage."  It  is  a  comparative, 
formed  from  the  superlative,  meaning  "least." 
Ellicott  terms  the  translation,  retained  also  in 
the  Revision,  a  "most  felicitous"  one.  He 
also  says,  what  is  most  just  as  regards  the  gen- 
eral sense  of  the  passage,  that  "it  is  perfocth' 
incredible  how,  in  such  passages  as  these, 
which  reveal  the  truest  depths  of  Christian 
experience,  Baur  (Pcailiis,  p.  447)  can  only  see 
contradictions  and  arguments  against  tlie  apos- 
tolic origin  of  the  Epistle."  Is  this  grace 
given.  The  word  for  'grace,'  in  this  place 
and  in  the  connection,  is  taken  here  as  in  the 


sense  of  the  Latin  word  for  "office."  Tliat 
service  which  had,  during  many  years,  in- 
volved so  much  of  hardship  and  danger,  and 
now  imprisonment,  he  views  as  an  especial 
and  peculiar  'grace,'  or  unmerited  favor. 
That  I  should  preach  among  the  Gen- 
tiles. "  Unto  the  Gentiles,"  in  the  Revision. 
This  is  in  accordance  with  the  text,  whicii 
omits  the  preposition  for  "in"  (fv)  upon  the 
authority  of  four  very  ancient  manuscripts 
(X  A  B  C).  This  text  also  Alford  prefers. 
Eadie  and  Ellicott  retain  the  preposition,  and 
translate  "among  the  Gentiles,"  citing  authori- 
ties which,  according  to  the  latter,  "fairly 
preponderate."  The  preponderance  of  au- 
thorities is,  it  would  seem,  in  number  only. 
In  other  respects  it  certainly  favors  the  omis- 
sion of  the  preposition  (iv),  in  which  case  we 
translate  'to  the  Gentiles?.'  The  unsearch- 
able riches  of  Christ.  AVe  have  here, 
again,  the  word  'riches,'  by  which  the  writer 
of  this  Epistle  so  often  seeks  to  represent  the 
fullness  and  abundance  of  the  mercies  of  God 
in  Christ  the  Saviour.  The  meaning  must  be 
'of  Christ'  as  representing  "the  exhaustless 
blessings  of  salvation"  (Ellicott):  exhaustless, 
no  doubt,  in  ways  of  which  in  this  world  and 
in  this  life  it  is  possible  to  have  only  the  most 
inadequate  conception. 

9.  And  to  make  all  men  see.  More  is 
meant  than  simply  to  convince  the  reason  or 
enlighten  the  understanding.  Thayer  explains 
the  verb  as  denoting,  in  "a  use  only  biblical 
and  ecclesiastical,  to  enlighten  spiritually, 
imbue  with  saving  knowledge.''  The  same 
word  occurs  in  the  Greek  at  John  1  :  9,  where 
the  Word,  Christ,  is  spoken  of  as  "the  true 
light  which  lighteth  every  man  that  cometh 
into  the  world."  Paul  seems  here  to  have  in 
view  that  apostolical  sufficiency',  realized  in 
gifts  of  the  Spirit,  bj'  which  in  this  ministry 
the  minds  of  men  were  acted  upon  with  pecu- 


1  Meyer,  Ellicott,  Eadie,  and  Tisehendorf,  following  |  sative,  agreeing  with  rriv  Sioptav,  'the  gift,'  instead  of 
the  Sinaitic   manuscript,  with  the  Syriac  Version  and    t^s  ioflci'arjs  agreeing  with  ri)?  x'«P''^05.   'Hie  grace,'  in 


the  Greek  Fathers,  adopt  in  the  ca.se  of  one  word  a  dif- 
ferent reading  from  that  of  Wesleott  and  Hort  in  the 
KevisioD ;  namely,  Tr)v  Sodelcdv,   'given,'  in  the  accu- 


the  genitive.  The  point  is  not  material,  save  that  in 
the  latter  case  the 'grace'  manifested  in  'the  gift'  is 
perhaps  more  emphasized. 


52 


EPHESIANS. 


[Ch.  III. 


hath  been  hid  in  God,  who  created  all  things  by  Jesus 
Christ: 

10  To  the  intent  that  now  unto  the  principalities  and 
powers  iu  heavenly  places  might  be  known  by  the 
church  the  manifold  wisdom  of  God, 


10  who  created  all  things  ;  to  the  intent  that  now  unto 
the  principalities  and  the  powers  in  the  luavenly 
places  might  be  made  known  through  tlie  cliurch 


liar  power  and  effect.  What  is  the  fellow- 
ship of  the  mystery.  The  word,  in  the 
Greek,  is  the  same  which  has  several  times 
before  been  translated  'dispensation,'  and 
there  can  be  no  good  reason  for  representing 
it  here  by  'fellowship.'  The  Common  Ver- 
sion, however,  follows  the  Elzevir  text  in  the 
word  'fellowship'  (Koivmvia),  instead  of  'dis- 
pensation' (oi/cocofii'a),  which  the  best  authori- 
ties require.  '  Dispensation  of  the  mystery ' 
means  that  order  or  arrangement  under  divine 
purpose  by  which  the  Gentiles  also  were  made 
partakers  in  the  gospel  blessing;  a  mystery  in 
the  sense  that  it  remained  hidden  in  the  secret 
purposes  of  God,  save  so  far  as  intimations 
were  given  in  the  Older  Dispensation,  till  it 
pleased  him  to  make  it  known  by  his  apostles 
and  prophets.  Which  from  the  beginning 
of  the  world  hath  been  hid  in  God.  Lit- 
erall}',  which  froiJi  the  ages,  a  New  Testament 
phrase,  meaning  from  the  beginning  of  time. 
'Hid  in  God'  vill  mean,  in  the  mind,  the  as 
yet  unrevealed  purpose  of  God.  Who  cre- 
ated all  things  by  Jesus  Christ.  The  Ke- 
vision  omits  the  Inst  three  words.  Tliey  are 
not  found  in  either  of  the  three  oldest  manu- 
scripts— Sinaitic,  Vatican,  Alexandrian — and 
are  consequently  omitted  by  Westcott  and 
Hort,  by  Ellicott,  and  "most  recent  editors." 
A  question  is  raised  by  some  commentators  as 
to  the  precise  force,  in  such  a  connection,  of 
the  words  'who  created  all  things.'  It  may 
be  sufficient  to  see  in  them  a  recognition  of 
that  sovereignty  in  God,  based  upon  the  fact 
that  'all  things'  owe  their  origin  to  him,  by 
virtue  of  which  he  not  only  of  right  appoints 
events  "according  to  the  good  pleasure  of  his 
will  "  (oh.i  :5),  but  times  their  fulfillment  as  his 
infinite  wisdom  sees  to  be  in  all  respects  fitting 
and  right. 

10.  To  the  intent  that  now  unto  {the) 
principalities  and  powers  in  (the)  hea- 
venly places.  A  third  example  of  use  of  the 
phrase  '  heavenly  places.'  By  'principalities 
and  powers'  are,  on  all  hands,  understood 
angelic  beings  in  their  several  orders.  Some 
writers,  such  as  Bengel,  Ilofmann,  Olshausen, 
mentioned  by  Eadie,  understand  evil  angels 


as  well  as  good.  "The  general  tenor  of  the 
passage,"  as  Ellicott  says,  "  make.--  this  view 
inadmissible,"  v/hile  also  "evil  angels  more 
naturally  recognize  the  power,  good  angels  the 
wisdom  of  God."  The  ^now^  of  the  passage 
should  be  noticed  as  suggesting  the  fact  that 
what  once  had  been  'hid  in  God'  has  now,  the 
time  for  it  having  arrived,  been  revealed. 
Might  be  known  by  the  church.  Two 
things  are  iinplied:  (1)  that  angelic  beings 
are  not  only  interested  in,  but  are  occupied  in 
observing  and  studying,  that  which  appears  in 
'the  church,'  more  especially  as  it  is  a  scene  of 
divine  manifestation,  perhaps  unexampled  in 
the  universe  of  intelligence;  (2)  a  meaning  in 
the  word  'church,'  founded  upon  its  literal 
one,  yet  far  more  comprehensive  and  exhaust- 
ive. What  is  here  the  particular  obj(!ct  of 
interest  and  study  to  angelic  beings  is  that 
work  of  redemption  of  which  the  church  is 
alike  the  subject  and  the  scene,  while  on  its 
own  part  'the  church,'  in  that  meaning  of  tlie 
phrase  contemplated  here,  is  the  whole  com- 
pany of  the  redeemed  in  all  ages,  on  earth  and 
in  heaven.  Tiie  conception  of  the  church  as 
a  local  assembly  (exKArjo-ia)  of  saved  persons  is 
expanded  so  as  to  comprehend  nil  the  saved. 
The  manifold  wisdom  of  (Jod.  The  Greek 
word  for  'manifold'  occurs  only  in  this  place 
in  the  New  Testament.  It  is  used  in  class.'c 
Greek  to  denote  that  which  appears  "much 
variegated,  in  a  great  variety  of  colors." 
(Thayer.)  Farrar  tnmslates,  "richly  varie- 
gated." This  does  not  seem,  however,  to  ex- 
press the  thought  here.  Another  meaning  for 
the  word  is  "  much  varied,"  having  many 
forms.  And  this  would  certainly  appear  to  be 
what  the  apostle  intends  in  this  place.  The 
wisdom  of  God,  in  the  history  and  in  all  the 
varied  fortunes  of  his  church,  is  manifested  in 
multiform  ways;  in  ways  peculiar  to  this  pe- 
culiar scene  of  divine  procedure,  and,  as  ob- 
served and  studied  by  the  higher  intelligences, 
opening  to  them  discoveries  of  divine  perfec- 
tions un=een  elsewhere.  As  to  the  connection 
of  the  thought,  commentators  differ.  To  what 
do  the  words  in  the  beginning  of  the  verse, 
'to  the   intent  that,'    refer?     Meyer  under- 


Ch.  III.] 


EPHESIANS. 


11  According  to  the  eternal  purpose  which  he  pur- 
posed in  Christ  .lesas  our  Lord: 

12  In  whom  we  have  bolduess  and  access  with  confi- 
dence hy  the  faith  ol'  hini. 

13  Wherefore  1  desire  that  ye  faint  not  at  my  tribula- 
tions for  you,  which  is  your  glory. 


11  the   manifold  wisdom    of    God,  according   to   the 
1  eternal    purpose    which    he    pu^po^ed    in    Christ 

12  Jesus  our  Lord:  in  whom  we  have  boldness  and  ac- 
cess   in    confidence    llirough    -our    laiih    in    hiiu. 

13  Wherefore    I    ask    that  ^  1    nuiy    not    laint  at  my 
tribulations  for  you,  which  <  are  your  glory. 


1  Gr.  purpose  o/  tile  aget i  Or,  the  faith  of  him 3  Or,  ye 4  ')r,  it. 


Stands,  "the  concealment  of  the  mystery." 
(Ellicott.)  Harless,  "  the  past  act  of  creation." 
(Ibid.)  Ellicott  himself  understands,  "the 
general  Dispensation  described  in  the  two 
foregoing  verses";  Eadie,  the  entire  preced- 
ing paragraph.  This  last  would  seem  to  be 
correct,  empliasis  being  placed  upon  that 
which  the  apostle  himself  makes  prominent — 
the  '  mystery,'  now  revealed  in  the  animunced 
world-wide  comprehensiveness  of  the  scheme 
of  redemption.  It  is  not  simply  that  redemp- 
tion is  provided,  nor  simply  that  to  "the  Jew 
first"  tiie  announcement  was  made,  nor  even 
alone  that  it  is  "now  also  to  the  Gentile,"  but 
in  addition  that  dispensation  of  the  mystery, 
that  order,  adjustment,  and  final  accomplish- 
ment of  a  great  and  wonderful  divine  plan ; 
all  this,  made  'known  by  the  church,'  com- 
mands the  adoring  attention  of  '  principalities 
and  powers  in  tlie  heavenly  places.' 

11.  According  to  the  eternal  purpose — 
literally,  "purpose  of  the  ages."  New  Testa- 
ment usage,  however,  requires  that  we  shall 
understand  eternity  as  implied.  The  apostle 
is  as  if  answering  the  question  vjhen  tliis  pur- 
pose was  formed.  This  answer  is,  in  eternity ; 
before  the  foundation  of  the  world,  as  in  ch. 
1  :  4.  Which  he  purposed  in  Christ  Je^us 
our  Lord.  The  Revision  retains  'purposed' 
as  a  translation  of  the  Greek  verb  {iiroir\<T€v). 
Thayer  quotes  this  verse  as  an  example  of  the 
meaning  "to  carry  out,  execute."  Alford 
would  agree  with  the  Revision,  influenced  hy 
the  fact  that  the  purpose  is  Sf)oken  of  as  'eter- 
nal,' atid  not  seeming  to  involve  the  idea  of 
execution  or  fulfillment.  Ellicott  translates, 
"wrought  in  Christ";  in  his  view  the  words 
'  in  Christ  Jesus  our  Lord,'  seeming  "soclcarly 
to  point  to  the  realization,  the  carrying  out  of 
the  purpose  in  Jesus  Christ — the  Word  made 
flesh."  Dr.  Boise  appears  to  prefer  this,  yet 
adds:  "Is  it  not  just  possible  that  the  writer 
had  both  in  mind — the  forming  of  the  eternal 
purpose,  and  the  execution?" 

12.  In  whom  wc  have  boldness  and  ac- 
cess. The  first  meaning  given  by  Thayer  for 
the  word  here  translated  'boldness'  is  "free- 


dom in  speaking,  unreservedness  of  communi- 
cation." His  second  meaning  is  "free  and 
fearless  confidence,"  "cheerful  courage." 
Under  this  he  quotes  our  i)resent  passitge. 
The  former  would  seem  more  appropriate  for 
that  place  where  the  word  occurs  in  a  like 
connection  (Heb.  4:i6),  "Let  us  therefore  come 
with  boldness  to  the  throne  of  grace."  It  is 
needless  to  say  that  nothing  sav(jring  of  pre- 
sumption can  be  intended;  yet  doubtless  it  is 
meant  that  we  shall  realize  how  great  a  privi- 
lege, alike-of  access  and  of  utterance,  must  be 
afforded  us,  since  the  confidence  with  which 
we  are  to  approach  is  by  the  faith  of  him. 
Christ  is  the  ynediwn  of  approach;  'confi- 
dence' recognizing  his  worthiness,  not  our 
own,  the  state  of  mind  in  which  we  come. 

13.  Wherefore  I  desire.  Some  would 
here  resume  the  connection  that  was  broken 
at  ver.  2.  This,  however,  is  more  properly  at 
ver.  14,  next  following.  The  reference  here 
is  to  all  he  has  been  saying  from  ver.  2  to  ver. 
12,  inclusive,  and  is  an  appeal  to  those  whom 
he  addresses,  that,  in  view  of  all,  they  share 
with  him  the  courage  and  faith  hy  which  he  is 
himself  sustained  in  his  imprisonment.  That 
ye  faint  not  at  my  tribulations  for  you. 
"  I  entreat  you  not  to  lose  heart"  is  another 
translation.  Sti'l  another  is  that  preferred  by 
the  American  Company  of  the  Revisers,  who 
would  read,  "I  ask  that  /  may  not  faint." 
The  Greek  will  admit  of  either  construction, 
the  verb  for  "faint"  being  in  the  infinitive, 
while  the  pronoun  "  I"  or  "ye"  is  to  be  sup- 
plied in  translating.  It  would  be  necessary, 
so  Eadie  thinks,  to  supply  also  another  word, 
so  that  the  clause  shall  road,  "I  desire  God 
that  I  faint  not."  His  objection  to  this  ren- 
dering is  "  that  tliere  is  in  the  clause  no  formal 
or  implied  reference  to  God;  that  it  is  awlc- 
ward  to  interpose  a  new  subject,  or  make  the 
object  of  the  verb  and  the  subject  of  the  in- 
finitive diflTerent;  and,"  especially,  it  would 
seem,  "that  the  apostle  possessed  little  indeed 
of  that  faintheartedness  against  which  he  is 
supi)osed  to  guard  himself  by  prayer."  As 
Ellicott  says:    "Such   a   pra^'er  would   here 


54 


EPHESIANS. 


[Ch.  III. 


14  For  this  cause  I  bow  my  knees  unto  the  Father  of 
our  Lord  Jesus  Christ, 

15  Ut  whom  the  whole  family  iu  heaven  and  earth  is 
named, 


14  For  this  cause   I  bow  my  knees  unto  the  Fathei-, 

15  from  whom  every  i  lamily  iu  heaven  and  on  earth 


1  Gr.  fatherhood. 


full  Strangely  indeed  from  the  lips  of  the 
apostle,  who  had  learned  in  his  sutterings  to 
rejoice  (Coi.  1:24)  and  in  his  very  weakness  to 
find  ground  of  boasting  (2  Cor.  11  :  30;  12 : 5)."  Re- 
cent commentators  seem  generally  in  accord 
that  the  'I  faint  not'  is  inadmissible,  the  clause 
being  simpl^^an  expression  of  desire  that  his 
brethren  to  whom  he  writes  shall  not  "  lose 
heart"  on  his  account.  Which  is  your  glory, 
or,  "are  your  glory"  ;  namely,  the  'tribula- 
tions.' "The  thought  is,"  says  Riddell,  "not 
that  it  would  be  a  disgrace  to  them  to  have  a 
founder  who  fainted  in  tribulations,  but  that  the 
reason  they  should  not  faint  is  the  character  of 
his  tribulations  as  the  apostle  to  the  Gentiles." 
To  suflfer  in  a  good  cause  is  an  honor  to  him 
who  suffers.  We  are  accustomed  to  speak  of 
'''the  crown  of  martyrdom."  And  they  in 
whose  behalf  the  suffering  is  borne,  while  in 
sympathy  and  fellowship  they  suffer  with 
him,  maj'  feel  that  to  be  so  represented  in 
some  great  trial  of  faith  and  constancy,  not 
only  encourages  a  like  virtue  in  themselves, 
but  also  admits  them  to  a  share  in  the  merited 
praise  he  has  won.  Above  all,  should  his  con- 
stancy be  an  example  for  them. 

14-19.  A  Prayer. 

14.  For  this  cause  I  bow  my  knees  unto 
the  Father  of  our  Lord  Jesus  Christ.  The 
connection  that  was  broken  at  ver.  2  is  here 
resumed.  The  words  'for  this  cause'  look 
back  in  their  meaning,  as  already  shown,  to 
the  closing  verses  of  the  previous  chapter 
— perhaps,  however,  not  exclusively.  What 
has  been  said  parenthetically  (ver.  2-13)  is  an 
expression  of  personal  interest  in  behalf  of 
these  Ephesian  brethren,  instanced  alike  in 
his  'ministry'  for  them  and  his  'tribulations' 
on  their  account,  which  prepares  them  for  the 
fervent  supplication  to  which  he  now  gives 
utterance.  The  burden  of  the  prayer,  how- 
ever, must  be  regarded  as  having  respect  to 
them  as  the  object  of  such  beneficent  favor  as 
the  .second  chapter,  and  especially  the  closing 
verses  of  it,  describes.  His  prayer  for  them 
is  that  the  full  measure  of  spiritual  blessing 
so  provided,  they  may  enjoy.     The  omission 


of  the  words  'of  our  Lord  Jesus  Christ,'  now 
conceded  as  necessary,  is  important  to  the 
sense.  "The  whole  family"  —  "every  fam- 
ily," as  in  the  Revision — is  then  named,  not 
of  our  Lord  Jesus  Ciirist,  but  the  Father.  We 
thus  retain,  also,  the  evidently  designed  para- 
nomasia,  or  correspondence  of  sound,  in  the 
Greek  words  for  "Father"  {naripa),  and  "fam- 
ily" (Trarptd).  Tlje  omissioH  is  demanded  by 
the  fact  that  the  words  do  not  appear  in  the 
four  oldest  manuscripts,  N  A  B  C,  and  are  now 
rejected  by  such  critics  as  Meyer,  Olshausen, 
Stier,  Alford,  and  Ellicott,  with  whom  Eadie, 
after  some  hesitation,  agrees. 

15.  Ofwhom  the  whole  family  in  heaven 
and  earth  is  named.  The  Revision  gives, 
in  the  margin,  "fatherhood"  as  an  alternative 
rendering  instead  of '  family,'  as  in  the  text. 
'Of  whom  the  whole  fatherhood' — or,  every 
fatherhood,  as  the  translation  should  be — 'in 
heaven  and  earth  is  named,'  yields  a  sense 
which  we  might  be  glad  to  adopt,  as  it  is  a 
truly  noble  one.  We  observe,  also,  thatFarrar 
does  adopt  it  in  his  translation  of  the  passage. 
The  lexical  meaning  of  the  word  for  'family' 
(jraTpia)  "race,"  "lineage,"  "family,"  does 
not  admit  of  this,  neither  does  its  New  Testa- 
ment use  in  such  passages  as  "sill  the  families 
(n-aTpial)  of  the  earth"  (Aots3:25),  and  "of  the 
house  and  lineage  (jrarpia?) — or  familj^ — of 
David,"  authorize  the  suggested  render- 
ing. It  might  seem  that  'family' — at  least, 
as  tliat  word  is  commonly  understood,  yields 
a  sense  too  limited.  Ellicott  appears  to  prefer 
"race."  This  may  be  too  broad,  while  '"line- 
age" is  perhaps  too  vague.  Upon  the  whole, 
it  may  be  best  to  retain  'family,'  though  in 
that  wide  sense  which  simply  implies  a  com- 
mon ancestry.  "  Every  family,"  says  Davies, 
"every  clan  (rrarpia),  has  its  bond  in  a  common 
father;  and  an  earthly  father  is  an  image  and 
representative  of  the  heavenly.  All  family 
unions,  all  fellowships  wliich  acknowledge  a 
father  (waTiip)  are  based  in  the  name  of  the  one 
Father.  It  is  not  obvious,"  he  adds,  "why 
St.  Paul  introduced  hei^e  this  unfolding  of 
what  is  contained  in  the  Name  of  the  Father.. 


Ch.  III.] 


EPHESIANS. 


55 


16  That  he  would  grant  you,  according  to  the  riches 
of  his  glory,  to  be  streiiglheued  with  might  by  his 
Spirit  iu  the  inner  man  ; 

17  That  Christ  may  dwell  in  your  hearts  by  faith; 
that  ye,  being  rooted  and  grounded  iu  love, 


16  is  named,  that  lie  would  grant  you,  according  to 
the  riches  of  his  glory,  ihat  ye  may  be  strenglhenud 
with  power  througli  his  Spiiil  in  ihe  inward  man; 

17  that  Christ  may  dwell  in  yuur  hearts  through  faiih; 
to  the  end  that  ye,  being  rooted  and  grounded  in 


It  is  enough  to  say  that  it  helps  to  make  the 
whole  grand  image  of  the  filial  fellowship  of 
men  with  God  in  the  Son  a  more  living  one." 
It  seems  clear,  then,  that  we  must  dismiss  the 
interpretation  so  common  of  'the  whole  family 
in  heaven  and  earth,"  as  meaning  simply  the 
redeemed  church  of  all  ages.  For  the  '  whole 
family'  we  must  read  'every  family,'  and 
view  the  passage  as  teaching  that  whatever, 
in  heaven  or  in  earth,  among  angels  or  among 
men,  grounds  itself  in  a  fatheriiood,  has  its 
ultimate  origin  and  ground  in  the  fatherhood 
of  God.  To  him,  accordingly,  as  the  universal 
Father,  the  apostle,  'the  prisoner  in  Jesus 
Christ  for  these  Gentiles,'  to  whom  he  writes, 
bows  the  knee  in  fervent  prayer  on  their  be- 
half. 

IG.  That  he  would  grant  you  accord- 
ing to  the  riches  of  his  glory.  AVe  have 
in  1  :  7  of  this  Epistle  "according  to  the  riches 
of  iiis  grace,"  and  ver.  18  of  the  same  chapter 
'riches  of  the  glory  of  his  inheritance  in  the 
saints';  here  it  is  'riches  of  his  glory.'  The 
apostle  has  in  mind  the  infinite  perfections  of 
God,  and  asks  for  his  brethren  that  out  of  the 
fullness  of  this  divine  suiB^iency  they  may 
receive  the  blessing  sought  in  their  behalf. 
To  be  strengthened  with  might.  This 
does  not  mean  that  they  7nay  be  mightily 
strengthened.  What  is  asked  is  that  actual 
'  miglit,'  pojoer,  may  be  communicated  to 
them.  There  is  some  questioning  itmong  com- 
mentators as  to  the  kind  of  power  sought,  and 
as  to  the  special  need  to  be  supi)liod  by  means 
of  it.  Meyer  assumes  a  reference  to  the  ex- 
hortation in  ver.  13  that  they  'faint  not,' 
and  supposes  the  request  in  their  behalf  to  be 
that  in  this  respect  they  might  be  'strength- 
ened.' The  earnestness  and  emphasis  of  the 
words  used  seem,  however,  to  imply  more 
than  this.  Eadie  conceives  "the  form  of  ex- 
pression to  be  in  unison  with  the  figure  which 
the  apostle  had  introduced  into  the  conclu- 
gion  of  the  second  chapter.  He  had  likened 
the  Ephesiaii  Christians  to  a  temple,  and  in 
harmony  with  such  a  thought  ho  pra\'s,  that 
the  living  stones  in  that  fabric  may  be  strength- 
ened, so  that  the  building  may  be  compact 


and  solid."  It  seems  to  us  that  the  explana- 
tion is  to  be  sought  in  what  follows,  rather 
than  in  what  goes  before.  How  this  ai)pe:irs 
will  be  seen  directly.  By  his  Spirit  in  the 
inner  man.  The  'power'  sought  in  their 
behalf  is  spiritual  power,  to  be. communicated 
"through  his  Spirit"  (Revision)  and  realized 
as  an  inward  endowment — with  a  view  to 
what  end  he  proceeds  immediately  to  show. 

17.  That  Christ  may  dwell  in  your 
hearts  by  faith.  It  is  not  here  a  different 
gift  from  the  former  one  which  he  seeks.  The 
indwelling  of  Ciirist  through  faith  is  precisely 
what  he  asks  that  the  Spirit  may  secure  to 
them,  and  in  this  the  'might,'  the 'power' 
will  consist.  This,  too,  is  the  special  office  of 
the  Spirit's  ministry.  Not  only  so,  it  is  in 
this  way,  above  all,  that  spiritua.l  power  is  to 
be  gained.  "Issue  and  result,"  says  Ellicott, 
"  not  purpose,  of  the  spiritual  strengthening." 
The  expression  'dwell  in  your  hearts'  should 
be  noted.  As  the  writer  just  quoted  says: 
"The  indwelling  of  Christ,  the  taking  up  of 
his  abode,  is  the  result  of  the  working  of  the 
Holy  Spirit  on  the  one  side,  and  the  subjec- 
tive reception  of  man  on  the  other."  He 
quotes  from  Calvin:  '^Non  procul  intnendurn 
esse  Christum  fide,  sed  recipiendum  esse  animce 
nostrcE  comp/exn."  Christ  is  not  to  be  looked 
upon  from  afar  off  in  our  faith,  but  to  be  re- 
ceived in  our  very  snii/'s  embrace.  That  ye 
being  rooted  and  grounded  in  love.  The 
two  metaphors  here  employed  are  in  substance 
one  and  the  same.  As  Thayer  shows,  while 
the  literal  sense  of  the  word  '  rooted '  is 
"strengthened  with  roots,"  still  tropically  it 
means  "to  render  firm,  fixed,  established," 
which  is  also,  of  course,  the  force  of  the  word 
'grounded.'  The  'love'  spoken  of  cannot  be 
restricted,  as  some  appear  to  think,  to  the  love 
of  Christians  for  each  other;  nor  is  it  the  love 
of  Christ,  or  of  the  Father,  for  us.  It  must  be 
that  love  which  is  the  characteristic  element 
of  spiritual  life,  that  love  which  (coi.3:u)  "is 
the  bond  of  perfectness."  that  which  (i  Cor.  !.•» :  i.i) 
is  "gr-^atest"  of  the  tliree,  and  which  is  com- 
prehensive of  all  the  objects  of  true  spiritual 
affection. 


56 


EPHESIANS. 


[Ch.  hi. 


18  May  be  able  to  comprehend  with  all  saiuts  what  is 
the  breaJtIi,  ami  lungili,  ami  deplb,  and  liuiglit ; 

19  And  to  know  the  love  ol  Christ,  which  ]>asseth 
knowledge,  that  ye  might  be  filled  with  all  the  fuluess 
of  God. 


18  love,  may  be  strong  to  apprehend  with  all  the 
saints  what  is  the  breadth   and  length  and   height 

19  and  depth,  and  to  know  the  love  of  (.'hrist  «hicti 
jias^eih  knowledge,  that  ye  may  be  filled  unto  all 
the  fuluess  of  Uod. 


18.  May  be  able  {inade  strong)  to  com- 
prehend with  all  saiuts.  If  we  take  the 
rendering  of  the  Revision  in  place  of  '  may  be 
able.'  the  connection  witii  what  goes  before  is 
made  clear.  The  'strengthening  with  might 
by  his  Spirit  in  the  inner  nian'  is  that  'Christ 
may  dwell  in  your  hearts  by  faith,'  through 
the  spiritual  receptiveness  of  the  renewed 
nature,  and  that  in  the  operation  of  the  gra- 
cious principle  of  'love'  'ye  may  be  made 
strong  to  comprehend.'  Such  comprehension 
of  spiritual  things  as  is  here  spoken  of  is  not 
measured  by  intellectual  capacity,  as  is  often 
seen ;  is  not  in  any  way  a  natural  gift.  It  is 
a  spiritual  endowment.  '  Love'  is  the  inspira- 
tion of  it,  and  'faith'  its  instrument.  The 
'comprehend'  must  be  rightly  understood. 
It  does  not  .mean  comprehend  in  the  sense 
of  a  complete  and  full  understanding,  as  is 
clearly  implied  in  words  used  below.  The 
"apprehend"  of  the  lievision  expresses  the 
sense  more  exactlj-.  The  Greek  word  means 
"to  lay  hold  of,  so  as  to  make,"  what  is  spoken 
of  "one's  own."  (Thayer.)  If,  as  Dr.  Rid- 
del! thinks,  this  word  is  "perhaps  too  weak, 
since  more  is  meant  than  intellectual  appre- 
hension," the  word  'comprehend'  might  mis- 
lead in  another  direction.  Tliere  is  spiritual 
apprehension,  as  well  as  intellectual,  and  both 
seem  to  be  here  meant.  In  the  clause  'with 
all  saints,'  the  tipostle  simply  places  these 
Gentile  Christians  in  association  with  Chris- 
titins  everywhere  and  alwa^'S,  as  needing,  and 
perinitted  to  ask  for  and  hope  for,  this  which 
he  is  asking  for  them.  What  is  the  breadth, 
and  length,  and  depth,  and  height.  The 
order  of  the  last  three  words,  'depth  and 
height,'  changed  in  the  Revision  to  'height 
and  depth,'  is  of  course  not  material.  The 
Sinaitic  manuscript  authorizes  the  former,  the 
Vatican  the  latter,  while  other  authorities 
differ  in  a  similar  way.  Ellicott  thinks,  and 
apparently  with  reason,  that  the  change  to  the 
more  natural  order  is  the  one  more  likely  to 
have  been  made.  As  to  what  is  to  be  thus 
apprehended  writers  differ.  Many  far-fetched 
meanings  may  be  dismissed  at  once,  as  that 
the  divine  nature  is  intended,  or,  as  Do  Wette, 


the  divine  wisdom  ;  also  that  one  which  Eadie 
approves,  the  spiritual  teti.ple  described  in 
the  previous  chapter.  There  is  no  occasion 
for  departing  from  the  connection  of  the  pas- 
sage, which  makes  it  clear  that  these  terms  of 
measurement  are  tropically  used  of  that  which 
is  mentioned  in  the  verse  next  following, 
"the  love  of  Christ."  The  apostle  simply 
changes  the  form  of  expression  for  that  which 
he  began  to  stiy,  which  seems  to  be  this: 
"That  ye  may  be  made  strong  to  apprehend 
with  all  saints  what  is  the  breadth,  and  length, 
and  depth,  and  height  of  the  love  of  Christ 
which  passeth  knowledge."  Before  complet- 
ing the  sentence,  however,  he  changes  the 
form  to  what  we  find  in  the  verse  next  follow- 
ing. 

19.  And  to  know  the  love  of  Christ, 
which  passeth  knowledge.  It  may  be  that 
the  word  "apprehend  '  fell  short  of  the  idea  he 
wished  to  convey,  and  that  he  changes  to  the 
word  'know'  as  fuller  in  its  meaning.  We 
Ciin  hiirdl^'  say  then  that  ver.  19  is  epexegeti- 
cal  of  ver.  18.  Yet  the  former  is  certainly  a 
more  ample  and  a  more  satisfactory  expres- 
sion of  thought, than  the  latter.  Tiiere  is 
no  reason  why  difficulty  should  be  found  in 
the  paradoxical  form  of  expression,  'know  the 
love  of  Christ  which  passeth  knowledge.' 
Some,  imagining  such  difficulty,  have  sought  to 
overcome  it  by  supposing  the  tipostle  to  speak 
of  two  kinds  of  knowledge — one,  that  which 
is  given  in  the  ministry  of  the  Spirit,  and  the 
other  mere  unaided  human  knowledge.  The 
difficulty,  however,  even  in  this  interpretation, 
still  remains.  'The  love  of  Christ'  surely 
passes  even  that  knowledge  which  we  have 
through  the  Spirit,  and  the  paradox  is  still 
substantially  the  same.  The  better  interpre- 
tation is  that  adopted  by  the  more  judicious 
commentators,  and  which  supposes  Paul  to 
speak  of  knowledge  as  experimental  in  the 
one  case,  and  as  absolute  and  complete  in  the 
other.  In  this  sphere  of  knowledge,  as  in  so 
many  others,  we  maj'  know  bj'  actusil  contact 
and  experience  what  answers  all  the  ends  of  a 
])resent  need,  while  lying  beyond  is  that  to 
which  we  are  to  attain  as  knowledge  grows. 


Ch.  III.] 


EPHESIANS. 


57 


20  Now  uuto  hiiu  that  is  able  to  do  exceeding  abun- 
dautly  above  all  that  we  usk  or  think,  according  to  the 
power  that  wurkcth  in  us, 

.il  Uiit(j  him  be  glory  in  the  chinch  by  Christ  Jesus 
throughout  all  ages,  world  without  cud.    Aiuen. 


20  Now  unto  him  that  is  able  to  do  exceeding  abun- 
dantly above  all  that  we  ask  or  think,  according  to 

21  the  jKjwer  that  wurkelh  in  us,  unto  lam  he  the  glory 
in  the  church  and  in  Christ  Jesiis  unto  'all  gcucr*- 
tious  for  ever  and  ever.     Aiuen. 


1  6r.  all  the  generations  of  the  age  of  the  ages. 


This  latter  may  be  infinite  in  its  nature,  and 
so  may  pass  all  actual  knowledge,  whatever 
tiie  measure  of  our  attainment;  such  must  be 
the  perfections  of  the  divine  nature,  and  sucli 
'the  love  of  Christ.'  That  ye  might  be 
filled  with  all  the  fulness  of  God.  "  Unto" 
all  the  fullness  of  God,  the  preposition  (eis) 
having,  according  to  some,  thatmeaning  in  this 
place.  The  difficulty  of  the  passage  is  also 
somewhat  relieved  in  this  better  translation. 
Dr.  Boise's  version  is:  "  in  order  that  ye  [en- 
tering] into  all  the  fullness  of  God  [and  thus 
being  surrounded  with  it  on  all  sides]  may  be 
made  full."  This  gives  to  the  Greek  preposi- 
tion its  other  meaning  of  "into."  Either  of 
these  renderings — that  of  Dr.  Boise  or  that  of 
the  Revision — disposes  of  the  very  serious  dif- 
ficulty found  in  that  of  the  Common  Version. 
To  be  'filled  with  the  fulness  of  God,'  seems 
an  impossibility,  in  whatever  way  the  words 
be  interpreted.  This  word  'fullness'  has  oc- 
curred once  before  in  our  Epistle  (i:^^),  where 
the  church,  as  the  body  of  Christ,  is  spoken  of 
as  "  the  fulness  of  him  that  filleth  all  in  all." 
Both  there  and  here  the  allusion  must  be  to 
the  amplitude  of  the  divine  perfections,  which, 
in  the  one  case,  are  viewed  as  imparted  for  a 
complete  spiritual  endowment  of  the  church 
as  a  spiritual  body,  and  in  the  other  as  that 
standard  of  attainment  toward  which  each 
individual  believer  may  aspire.  Another 
apostle  (.iohni:i6)  seems  to  have  the  same 
thought  in  mind,  although  the  expression  of 
it  is  there  Johannean,  while  here  it  is  Paul- 
ine. "Of  his  fulness  have  all  we  received," 
says  John;  "filled  unto  all  the  fulness  of 
God,''  says  Paul. 

20-21.  A  Doxoi.oGY. 

2(».  Nowunto  him.  Here  that  section  of  the 
Epistle  which  we  may  perhaps  characterize  as 
setting  forth  the  doctrine  of  redemption,  closes 
ill  an  ascription  of  praise  which  most  fittingly 
consummates  and  crowns  the  magnificent 
view  which  has  been  presented  of  this  redemp- 
tion, so  wonderful  in  itself,  so  world-wide  in 
its  )irovision  and  scope.  That  is  able  to  do 
exceeding  abundantly  above  all  that  we 


ask  or  think.  The  terms  employed,  intense 
in  their  meaning,  can  only  be  viewed  as  ex- 
pressing intense  emotion.  Dwelling  as  he  has 
done  upon  what  is  contemplated  in  all  this 
work  of  redemption  which  has  been  his  theme 
thus  far,  and  perhaps  mindful  of  the  "high 
calling'.'  wliich  he  has  set  before  those  to 
whom  he  writes,  he  now  calls  upon  them  to 
adore  with  him  the  all-.-ufficiency  of  him  from 
whom  all  human  sufficiency  must  come.  We 
are  not  to  measure  that  sufficiency  even  by 
our  own  conscious  need,  nor  to  imagine  that 
the  imperfect  petition  will  measure  the  gift. 
'Above  all  that  we  ask  or  think,'  he  'is  able.' 
According  to  the  power  that  worketh  in 
us.  We  have  {)resent  experience  of  this 
'power.'  We  have  proof  of  its  reality,  and 
by  what  it  has  done  for  us  may  know  what  it 
may  yet  do.  "He  that  began  a  good  work  in 
you   will   perfect   it   until   the   day   of  Je.^us 

Christ."       (Phil.  1  :6,  Rev.  Ver.) 

21.  Unto  him  be  the  glory  in  the  church 
by  Christ  Jesus.  "In  the  church  and  in 
Christ  Jesus,"  as  in  the  Revision.  "The  first 
member"  of  the  clause  "denoting  the  outward 
province,  the  second  the  inward  and  spiritual 
sphere  in  which  God  was  to  be  praised." 
Throughout  all  ages,  world  without  end. 
Amen.  Literally,  ^  to  all  the  generations  of  the 
nge  of  the  ages.'  It  is  a  peculiar  form  of  expres- 
sion. Harle.ss,  as  quoted  by  EUicott,  calls  atten- 
tion to  the  diflference  between  the  more  common 
phrase,  "ages  of  the  ages"  (aiwi/es  riov  aiu>vb>y) 
and  "  ago  of  the  ages"  (aiaiK  riov  aliaviav).  Both 
alike  imply  the  element  of  meaning  in  eter- 
nity, and  are  properly  rendered,  as  in  the  Re- 
vision, "forever  and  ever."  Harless  makes 
the  distinction  in  the  two  phrases  to  be  that 
the  former  is  more  extenitive,  the  latter  more 
intensive — "an  age  of  the  ages  which  contains 
all  ages  in  itself."  Ellicott  himself  thinks  this 
"ingenious,"  but  "of  doubtful  application," 
and  prefers  to  view  the  two  forms  of  expres- 
sion as  practically  identical. 

SUMMARY   OF   THE    KXPOSITION. 

To  some  extent  this  chapter  is  a  resume  of 


58 


EPHESIANS. 


[Ch.  IV. 


CHAPTEE  IV. 


I  THEREFORE,  the  prisoner  of  the  Lord,  beseech 
you  tliat  ye  walk  wortiiy  of  the  vocation  wherewith 
ye  are  called, 


1      I  therefore,  the  prisoner  in  the  Lord,  beseech  you 
to  walk  worthily  of   the  calling  wherewith  ye  were 


the  former  one.  Having  completed  the  view 
just  taken  of  tlie  comprehensiveness  of  that 
salvation  of  wiiich  he  writes,  and  having  shown 
these  Ephesian  brethren  how  much  all  this 
means  for  them,  he  has  in  ins  heart  a  prayer 
in  their  behalf,  that  they  may  be  able  to  enter 
into  the  meaning  ofthe  great  truth  so  presented, 
in  some  good  degree  comprehend  it,  and 
feel  its  mighty  inspiration.  He  begins  with  an 
allusion  to  his  own  present  condition  ;  and,  that 
the  assurance  of  his  prayer  in  their  behalf  may 
have  more  force  with  tliem,  he  dwells  upon 
this;  yet,  as  in  a  former  instance,  is  carried 
away  by  this  interposing  thought  into  an  ex- 
tended parenthesis,  the  original  purpose  being 
for  the  moment  dropped.  He  recurs  to  that 
period  in  his  own  life  when  this  of  wliich  he 
has  been  writing  to  them  was  to  him  wholly 
'"the  revelation  of  a  mystery."  He  was  then 
made  to  understand,  not  only  that  the  Jesus 
■whom  he  persecuted  was  the  Redeemer  of 
men,  the  Messiah  of  his  people,  but  also  that 
he  was  a  Redeemer  for  all  men.  More  than 
this,  it  was  then  assigned  to  him,  as  his  pecu- 
liar mission,  that  he  should  be  in  an  especial 
manner  the  messenger  and  minister  of  this 
world-wide  redemption.  This  he  views,  not  as 
a  ministry  merely,  but  as  a  "grace,"  a  mercy 
of  God,  a  peculiar  privilege,  as  undeserved  as 
it  is  great.  So  he  would  have  his  brethren 
understand  it,  and  along  with  him  to  accept 
the  "tribulations  "  inseparable  from  it  as  cause 
of  rejoicing,  not  of  complaint. 

In  this  way  he  may  be  almost  said  to  bring 
those  to  whom  he  writes  into  those  very  sur- 
roundings amidst  which  he  offers  his  prayer 
for  them.  It  is  as  if  they  also,  with  him,  were 
bowing  the  knee  to  the  universal  Father,  while 
he  prays  for  them  that  they  may  come  to 
know,  as  he  knows  it,  as  "all  saints"  are  per- 
mitted to  know  it,  that  love  of  Christ  which  is 
at  once  so  wonderful  and  so  unsearchable,  and 
may  be  filled  with  the  fullness  of  all  richest 
spiritual  experience.  As  he  closes  his  prayer 
he  bursts  forth  in  a  doxology  of  praise,  as  if 
the  mean  "hired  house"  of  his  Roman  impris- 
onment had  become  "  the  gate  of  heaven,"  and 
the  guarding  soldier  his  angel  of  deliverance. 


Ch.  4  :  1-16.  The  Doctrine  of  the 
Church. 

Thus  far  we  have  been  occupied  with  the 
doctrine  of  redemption,  considered  (1),  as  an 
eternal  purpose  in  the  mind  of  God ;  (2),  as  an 
election  of  grace,  by  which  the  redeemed  of 
all  ages  were  "chosen"  in  Christ  "before  the 
foundation  of  the  world  "  ;  (3),  as  announced 
in  the  types,  predictions,  and  promises  of  that 
Dispensation  in  which,  as  depositaries  of  the 
covenant,  God's  ancient  people  were  set  apart 
from  the  rest  of  mankind;  (4),  as  consum- 
mated in  the  advent,  ministry,  death,  and 
mediation  of  Jesus  Christ;  (5),  as  made  in  the 
gospel  a  world-wide  redemption,  all  former 
limitations  being  done  away  ;  (6),  as  having  in 
view  for  its  ultimate  result  the  salvation  and 
glorification  with  Christ  of  a  mighty  host, 
made  one  in  their  common  Redeemer  and 
Lord,  in  whom  to  illustrate  in  the  view  of 
all  intelligences  "the  manifold  wisdom  of 
God"  and  "the  riches  of  the  glory  of  his 
inheritance  in  the  saints."  The  great  subject 
so  presented  is  treated  discursively,  not  under 
any  formal  arrangement,  yet  so  as  to  consti- 
tute a  distinct  division  ofthe  Epistle,  with  the 
special  topics  just  indicated  made  prominent 
not  so  much  in  their  logical  order  as  in  that 
which  best  answered  the  purpose  ofthe  apostle 
in  writing.  A  second  division  of  the  Epistle 
is  now  reached,  which  may  be  viewed  as 
briefly  introductory  to  a  third,  in  which  it  is 
shown  how  the  subjects  of  this  redemption 
may,  and  should,  "walk  worthy  of"  their 
"calling."  This  second  division  we  may  char- 
acterize as  the  doctrine  of  the  church,  as  the 
first  may  in  like  manner  be  defined  as  the  doc- 
trine of  redemption. 

1.  I  therefore,  the  prisoner  of  [ui]  the 
Lord.  As  to  what  the  word  '  therefore'  logic- 
ally refers,  commentators  are  not  entirely 
agreed.  Some,  with  Meyer,  connect  with 
what  immediately  precedes  in  the  closing 
verses  of  the  previous  chapter;  others,  as  Al- 
ford,  with  the  whole  previous  chapter;  Elli- 
cott  with  so  much  of  that  chapter  as  relates 
"to  the  spiritual  privileges  and  calling  of  the 
Ephesians."     It  may  at  least  be  assumed  that 


Ch.  IV.] 


EPHESIANS. 


59 


2  With  all  lowliness  and  meekness,  with  longsuffer- 
ing,  forbearing  oue  anotlier  iu  love; 


2  called.witb  all  lowliness  and  meekness,  with  longsuf- 


it  is  these  last  which  the  apostle  would  empha- 
size, in  proceeding  to  tiiose  practical  lessons 
found  ill  tiie  great  theme  so  far  treated.  Paul 
here  styles  himself  'prisoner  in  the  Lord' 
in  much  the  same  sense  as  he  has  already 
(ch. 3:1)  named  himself  'prisoner  of  Christ 
Jesus,'  with  this  difference,  however,  that,  as 
EUicott  says,  having  in  view  the  force  of  the 
preposition  in  each  case:  "In  the  latter  the 
captivity  is  referred  immediately  to  Christ  as 
its  Author  and  Originator;  in  the  former,  to 
union  with  him  and  devotion  to  his  service." 
In  both  instances  it  is  to  be  noted  at  what  a 
thoroughly  Christian  point  of  view  the  apostle 
regards  that  which  it  would  be  so  natural  to 
consider  a  calamity  merely.  Beseech  you. 
Giving  the  words  something  of  the  emphatic 
form  they  have  in  the  Greek,  we  may  trans- 
late :  "  I  therefore  beseech  you — I,  the  prisoner 
of  the  Lord."  He  would  have  his  exliortation 
gain  force  and  effect  from  the  circumstances 
amidst  which  it  is  spoken.  "E.xhort  you," 
"call  upon  you,"  are  alternative  rendering.';. 
That  ye  walk  worthy.  The  word  for  '  walk' 
is  the  same  as  in  ch.  2  .  2,  "Wherein  in  time 
past  ye  walked";  that  is,  "in  trespas-fses  and 
sins."  It  means  to  "walk  about."  Thayer 
renders,  "  to  regulate  one's  life,"  "to  conduct 
one's  self"  There  may  be  no  intentional 
suggestion  that  in  this  new  way  of  walking 
they  should  be  as  intent  and  earnest  as  in  that 
old  one;  in  the  use  we  ourselves  make  of  the 
passage,  however,  this  parallelism  maybe  per- 
mitted. Of  the  vocation  wherewith  ye 
are  called.  'Vocation'  has  now  a  meaning 
unlike  that  which  the  apostle  clearly  has  in 
mind.  The  Christian  life  is  certainly  not  to 
be  viewed  as  a  pursuit,  wilh  an  object  to  gain. 
Even  the  word  "calling,"'  used  in  the  Revi- 
sion, has  a  certain  inadequacy.  Of  the  calling 
wherewith  ye  were  called,  is,  however,  the  best 
translation  that  can  be  made.  The  latter  part 
of  the  clause  explains  the  former  part.  It  in- 
dicates that  these  Christians  had  been  '  called  ' 
in  the  high  Christian  .sense.  The  word  for 
"calling,"  Thayer  speaks  of  as  "everywhere 
in  the  New  Testament,  in  a  technical  sense," 
used  for  "the  divine  invitation  to  embrace 
salvation  in  the  kingdom  of  God,  which  is 
made  especially  through  the  preaching  of  the 


gospel."  To  this  should  be  added  that  ele- 
ment in  the  "call"  which  makes  it  so  much 
more  than  a  mere  invitation ;  that  efficiency  of 
the  Spirit  of  truth,  in  the  word  and  operating 
througli  it,  which  makes  it  effectual.  The  ap- 
peal which  the  apostle  makes  in  this  and  sub- 
sequent verses  is  grounded  on  what  is  more 
than  an  invitation  merely;  besides  this,  in 
that  gracious  exertion  of  divine  power  in 
which  hardness  was  melted,  indifference  over- 
come, and  the  heart  made  "willing."  The 
invitation  alone  were  much  ;  this  special  grace 
of  God  in  their  salvation  was  unspeakably 
more.  A  'walk,'  a  character  and  manner  of 
life  'woHliy'  of  such  a  'calling,'  while  it  is 
the  true  Christian  aspiration,  implies,  as  the 
apostle  proceeds  to  sliow,  some  of  the  truest 
types  of  human  excellence. 

2.  With  all  lowliness  and  meekness, 
with  long-suffering.  In  these  ways  tliey 
were  to  'walk  worthily.'  'Lowliness,  and 
meekness,  and  long-suffering'  have  a  certain 
relation  to  each  other,  with  marked  resem- 
blance, j'et  to  he  carefully  distinguished  in 
the  present  case.  '  Lowliness'  may  be  termed 
that  fundamental  Christian  characteristic  on 
which  all  others,  in  a  certain  way,  depend. 
It  is  as  Trench,  quoted  by  Ellicott,  defines  it, 
"the  thinking  truly,  and  because  trulj',  there- 
fore lowlily  of  ourselves."  In  all  relations  of 
the  Christian  life  this  ju.st  self-e.stimation  is 
fundamentally  essential.  'Meekness'  is  that 
attitude  in  which,  under  the  jirompting  of  tins 
due  self-estimation,  we  place  ourselves  toward 
God  and  toward  men.  It  is  the  opposite  of  the 
exacting,  overbearing,  self-exalling  spirit. 
'Long-suffering,'  while  it  ci>nnects  itself  im- 
mediately with  what  follow.s,  is  in  relation 
also  with  the  'lowliness'  and  the  'meekness.' 
Ellicott  calls  the  Greek  for  'long-suffering' 
{itaKpoOviiia),  "a  fine  word,"  and  with  Trench 
speaks  of  it  as  the  antithesis  of  the  Greek  word 
l.b(v9vfiia),  meaning  "sudden  anger."  James 
(i :  19)  exhorts  his  brethren  to  be  ".«low  to 
wrath,"  a  phrase  which  exprca«es  the  mejining 
of  the  word  'long-suffering,'  here  considered. 
Hence  the  force  of  what  immediately  follows 
— forbearing  one  another  in  love.  Tlie 
literal  meaning,  in  this  place,  of  the  word 
translated  'forbearing,'  is  "holding  one's  selt 


60 


EPHESIANS. 


[Ch.  IV. 


3  Endeavouring  to  keep  the  unity  of  tlie  Spirit  in  the 
bond  of  peace. 

4  Tke.rK  is  one  body,  and  one  Spirit,  even  as  ye  are 
called  in  one  hope  of  your  calling  ; 


3  fering,  forbearing  one  another  in  love;  gi\iiig  dili- 
gence to  keep  the  unity  of  the  Spirit  in  imc  l.uiid  of 

4  peace.  T/ieie  is  one  body,  and  one  Si.irit,  even  as  albO 


up,"   a  forcible   way   of  expressing  what   is 
meant     by     'patience,'      'endurance.'       The 
word  assumes  that  in  the  relations  of  Chris- 
tians with  each  other  occasions  of  diflerence, 
even   of  threatened   alienation,    are   sure   to 
arise.     They  are  to  'forbear  one  another'   in 
an    exercise    of    Christian    self-control,    witli 
'slowness  to  wrath,'  or  with   '  long-su tiering,' 
exercising  'meekness,'  and  with  proper  esti- 
mate, not  exaggerated  estimate,  of  what  is  due 
to  themselves.     It  is  all,  especially  the  'for- 
bearing,' to  be  'in  love,'  which  is,  indeed,  the 
indispensable  and  all-originating  element  in 
that  gracious  state  which  the  apostle  describes. 
3.  Endeavouring  to  keep.     Davies  trans- 
lates the  word  for  'keep,'  "  to  keep  by  giving 
heed  to."     The  word  for  'endeavoring'  means 
seeking  or  endeavoring  with  diligence.     Giv- 
ing to  tlie  words  their  full  meaning,  therefore, 
we  may  read  diligently  endeavoring  to  watch- 
fully keep.     The  form  of  the  expression  shows 
at  once  of  how  great  moment  is  this  which  the 
apostle  enjoins,  and   at  the   same   time  with 
what  watchful  earnestness  it  must  besought. 
The  unity  of  the  Spirit.     By  'the  Spirit'  is 
meant  the  Divine  Spirit,  the  promised  Com- 
forter, "Helper."     The  Greek  genitive  here, 
says  EUicott,  is  "the  genitive  of  the  originat- 
ing cause."     The  'unity'  spoken  of  is,  there- 
fore,  that  unity  which   the   Spirit  produces. 
Keeping  this  in   mind,  we  realize  better  the 
earnest   injunction  to  watchfulness  and   dili- 
gence in   preserving  this  'unity.'     The  clear 
allusion  is  to  Christians  in  their  relation  with 
each  other,  as  the  verse  immediately  follow- 
ing shows.     This  relation  must  be  so  sustained 
in  the  exercise  of 'lowliness'  of  mind,  'meek- 
ness,' and  'long  suffering.'  as  that  the  pres- 
ence and  ministry  of  the  Spirit,  as  the  source 
of  all  true  'unity,'  may  be  a  permanent  divine 
abiding.     In  the  bond  of  peace.    An  an- 
cient interpretation,  old  as  the  time  of  Origen, 
seems  to  have  been  that  'peace'  itself  is  'the 
bond'  binding  Christians  together.     So  Ben- 
gel  would  make  peace  equivalent  to  love,  and 
this  passage  parallel  with  Col.  3  :  14,  15,  where 
love  is  spoken  of  as  "the  bond  of  perfectness." 
Ellicott,  however,  prefers  to  take  the  genitive 
here  as  "the  genitive  of  identity  or  apposi- 


tion." He  accordingly  understands  '  the  bond ' 
—the  "binding  together"  — 'of  peace, 'as  "the 
element  in  which  the  unity  is  to  be  kept  and 
manifested."  With  this  agree  Meyer,  Olshau- 
sen,  Alford,  Eadie,  and  many  others.  'Peace' 
in  this  place  is  a  comprehensive  word.  It  im- 
plies that  in  each  individual  of  those  sustain- 
ing the  relation  held  in  view  which  fulfills  in 
them,  each  and  personally',  the  gracious  assur- 
ance, "Peace  I  leave  with  you,  my  peace  I 
give  unto  you"  (J..hD  u:27),  and  which  at  the 
same  time  becomes  for  them  an  element  of 
tranquillity  amid  shocks  and  collisions  of  what- 
ever kind. 

4.  There  is  one  body,  and  one  Spirit. 
The  words  'there  is'  are  not  in  the  Greek. 
Taken  literally,  we  should  begin  the  verse 
with  a  certain  abruptness.  'One  body,  one 
Spirit.'  It  is  a  question  if  the  sense  of  the 
passage  is  really  helped  by  supj)lying  the 
words  'there  is,'  either  in  the  Common  Ver- 
sion or  in  the  Kevision.  What  we  have  in  this 
verse  is,  as  Ellicott  says,  "designed  to  illus- 
trate and  enhance  the  foregoing  exhortation." 
He  adds  that  "the  very  unconnectedness"  of 
what  is  here  said  with  what  goes  before  "adds 
weight  and  impressiveness,  and  seems  designed 
to  convey  an  echo  of  the  former  warning." 
It  would  seem  that  we  must  understand  the 
'one  body'  consistently  with  that  conception 
of  the  church  as  the  body  of  Christ  which  per- 
vades this  Epistle.  While  what  is  said  of  the 
church  in  this  broad  sense  is  in  the  nniin  true 
of  it  also  in  the  sense  of  the  local  Ciiristian 
community,  we  cannot  in  this  way  wholly 
localize  the  conception,  nor  even  make  this 
the  primary'  intention.  The  New  Testament 
view  of  that  whole  body  of  Christians  which 
at  any  time  makes  up  what  we  are  wont  to 
mean  by  "Christendom,"  is  not  that  of  divi- 
sion into  what  we  are  so  accustomed  to  as 
many.,  but  that  of  oneness.  It  is  unnecessary 
to  enter  into  any  question  of  causes  as  to  exist- 
ing division,  or  to  make  any  attempt  at  locat- 
ing responsibility.  What  we  are  concerned 
with  here  is  the  important  fact  that  the  apostle 
in  this  place  views  that  "church"  through 
which  "the  manifold  wisdom  of  God"  is  to 
be  made  known  "to  principalities  and  powers 


Ch.  IV.] 


EPHESIANS. 


61 


5  One  Lord,  one  faith,  one  baptism, 

()  One  (iod  and  Father  of  all,  who  is  above  all,  and 
through  all,  and  in  you  all. 

7  But  unto  every  one  of  us  is  given  grace  according 
to  the  measure  of  the  gilt  of  Christ. 


5  ye  were  called  in  one  hope  of  your  calling;  one 

G  Lord,  one  faith,  one  baptism,  one   God  and    rather 

of  all,  wlio  i.-s  over  all,  and   through  all,  and   in   all. 

7  lint  unto  each  one  of  us  was  the  grace  given,  aecoid- 


iti  the  heavenly  phices,"  not  as  many,  but  a.s 
one;  that  is  to  say,  not  as  sects,  nor  even  as 
local  communities,  but  as  one  body  of  Christ. 
Possibly,  wo  may  say,  though  certainly  wu 
must  be  careful  not  to  make  too  much  of  tiie 
concession,  that,  even  while  many,  it  is  as  one, 
througli  tlie  indwelling  of  the  'one  Spirit.' 
Efc'eii  as  ye  are  called  in  one  hope  of  your 
callins:.  The  call  is  one;  the  hope  is  one. 
Various  as  ma\'  be  all  that  which  is  incidental 
in  Ciiristian  experience,  there  are  elements  of 
such  experience  in  all  cases  of  true  conversion 
which  are  identical.  The  gospel  addresses 
each  subject  of  the  "call"  in  tlie  same  invita- 
tion, whatever  the  language  in  which  it  is  ex- 
pressed. The  motive  is  always  the  same,  the 
"  hope  set  before  "  the  soul  alwa3-s  embracing 
the  same  objects  of  desire  and  centering  in  the 
same  realities;  while  it  is  the  one  Spirit  by 
whom  invitation  and  motive,  and  all  means  of 
persuasion  and  of  the  later  growth  in  grace, 
are  made  effectual.  Herein  is  that  essential 
'unity'  which  does  really'  prevail  over  the 
much  in  human  nature  and  in  the  conditions 
of  gospel  propagation  that  makes  for  division  ; 
prevails  so  far,  at  all  events,  as  to  secure  among 
real  Christians  of  all  names  and  times  a  meas- 
ure, at  least,  of  essential  unity.  The  'calling,' 
and  the  'one  hope'  of  the  calling  under  the 
ministry  of  the  'one  Spirit,'  are  the  uniting 
principle  of  the  'one  bodj'.' 

5.  One  Lord,  one  faith,  one  baptism. 
By  the  'one  Lord,'  he  must  he  meant  to  whom 
Christian  allegiance  is  directly  due.  By  the 
'one  faith'  must  be  meant  the  faith  essential 
to  salvation.  The  truth  upon  whicii  this  faith 
fixes,  and  which  it  holds  as  truth,  mu.st  also 
itself  be  'one,'  since  truth  in  an^'  one  of  those 
forms  in  which  it  addresses  itself  to  human 
faith  has  an  identity  which  it  always  preserves. 
But  especially  is  the  faith  itself  one;  it  finds 
in  the  truth  as  received  that  essential  thing 
which  makes  the  faith  efficacious,  nbove  all 
the  one  Person  there  revealed,  who  is  the  all 
in  all.  Wo  may  say,  therefore,  that  however 
various  the  accompanying  incidents  and  con- 
ditions, the  'faith'  by  which  men  are  saved  is 
'one.'  The  mention  of  the  'one  baptism'  in 
this  connection  is  a  striking  indication  of  the 


significance  belonging  to  this  act  of  Christian 
obedience.  Among  all  the  many  things  re- 
quired, this  is  selected  for  express  mention. 
Of  the  two  ordinances  enjoined  for  perpetual 
observance,  this  one  is  named.  The  reason 
must  be  that  while  baptism  is  once  for  all  in  a 
Christian's  life,  it  is  that  act  of  obedience  in 
which  he  binds  himself  in  terms  of  lasting 
allegiance  to  the  'one  Lord,'  in  a  profession  of 
the  'one  faith.'  Its  symbolism,  besides,  im- 
parts to  this  act  of  outward  profession  a  pecu- 
liar i-ignificance ;  and  just  because  of  this  sym- 
bolism the  'baptism'  must  be  in  the  form  and 
manner  of  it,  'one.'  It  can  never  be  made  to 
appear  that  simply  the  use  of  water  in  any 
preferred  wa^'  is  baptism;  because  that  sym- 
bolism (compare  llom.  6:4;  Col.  2:12)  in 
which  all  the  significance  of  the  action  lies, 
requires  the  use  of  water  in  a  certain  way, 
while  failure  in  this  invalidates  the  whole. 
There  are  not  many  baptisms,  but  'one  bap- 
tism.' 

G.  One  God  and  Father  of  all.  "Cli- 
mactic reference,"  as  Eilicott  says,  "to  the 
eternal  Father,  in  whom  unity  finds  its  high- 
est exemplification."  Who  is  above  (onr) 
all,  and  through  all,  and  in  you  all.  Not 
in  'you'  all,  but  'in  all.'  "\Ve  seem  to  have 
here  three  characteristics  of  that  manifestation 
in  which  God  makes  himself  known  to  men. 
The  first  is  sovereignty  '  over  all '  ;  the  second 
providence,  'through  all';  the  third  perva- 
sive energy,  '  in  all.'  Each  of  these  is  true  of 
him  in  a  spiritual  as  well  as  in  a  natural  senile. 
So  that  the  thought  in  this  ver.«e  comes  into 
true  relation  with  that  in  the  verses  immedi- 
ately preceding.  The  ultimate  source  of  that 
unity  of  which  the  writer  speaks,  is  in  God, 
whose  sovereignt3' controls  all,  whose  gracious 
interpositions  direct  all,  and  who.se  divine  in- 
dwelling pervades  and  animates  all.  Just  in 
proportion  as  all  this  is  true  of  Christians 
throughout  the  world,  they  are  'one  body  and 
one  s])irit.' 

7.  Hut  unto  every  one  of  us  is  given 
grace.  In  this  unity  there  is,  after  all,  diver- 
sity. The  verb  for  'given'  is  in  a  past  tcn.se, 
and  must  be  rendi^rod  was  piven.  We  cannot 
therefore  take  the  meaning  as  altogether  the 


62 


EPHESIANS. 


[Ch.  IV. 


8  Wherefore  he  saith,  When  he  ascended  up  on  high, 
he  led  captivity  captive,  and  gave  gills  unto  men. 


8  ing  to  the  measure  of  the  gift  of  Christ.    Wherefore 
he  saith, 

When  he  ascended  on  high,  he  led  captivity 

captive, 
And  gave  gifts  unto  men. 


same  as  in  those  many  other  places  in  the  i  American  Company  of  Kevisers,  is  as  fol- 
New  Testament  which  promise  present  sup- 
plies of  'grace'  for  every  present  "time  of 
need."  The  word  'grace,'  besides,  must  be 
understood  in  the  light  of  what  is  said  below 
of  our  Lord's  ascension  'gifts.'  Some  allusion 
may  also  be  in  the  word  to  that  which  the 
apostle  has  already  said  of  himself  (3 :  s),  speak- 
ing of  the  grace  given  to  him  that  he  "should 
preach  among  the  Gentiles  the  unsearchable 
riches  of  Christ.''  The  privilege  of  service 
and  the  endowment /or  service  are  alike  to  be 
viewed  as  'grace'  shown  by  our  Lord  to  his 
people,  and  thus  not  simply  in  incidental 
wa^'s,  but  in  accordance  with  methods  of  dis- 
pensation, of  which  particulars  appear  in 
versos  below,  especially  ver.  11  and  12.  Ac- 
cording to  the  measure  of  the  gift  of 
Christ.  "  The  gift  is  measured,"  says  Eadie, 
''and  while  each  individual  receives,  he  re- 
ceives according  to  the  will  of  the  Sovereign 
Distributer."  The  language  used,  in  its  ap- 
plications to  those  assignments  of  service 
which  the  various  needs  of  the  one  service  as 
a  whole  require,  makes  it  impossible  for  us  to 
view  calling,  or  position,  or  the  diverse  con- 
ditions of  the  service  as  incidental  things,  or 
even  as  matters  of  independent  choice.  As 
-  appears  in  what  is  said  below,  the  ordering  of 
all  that  should  concern  administration  and 
service  in  the  spiritual  kingdom  of  our  Lord 
was  committed  to  him  in  his  ascension,  and 
this  he  through  the  Spirit  distributes  "to 
ever^'  man  severally  as  he  will."    (i  Cnr.  12 :  11.) 

8.  Wherefore  he  saith.  No  subject  ap- 
pears in  the  Greek  for  the  verb  (Ae'yet)  trans- 
lated 'saith.'  Some  difference  of  opinion 
exists,  in  consequence,  as  to  the  word  which 
should  be  sup[)lied ;  whether  "God"  (6  9ed?) 
or  "the  Scripture"  (^  ypa<f)ri).  The  opinion 
of  most  recent  cnmmentators  that  the  context 
ajipears  to  require  the  former  is  probably  cor- 
rect, and  will  make  the  phrase  mean  simply 
that  the  words  used  in  the  quotation  which 
follows  are  words  divinely  inspired.  When 
he  ascended  np  on  hij;h,  he  led  captivity 
captive,  and  gave  gifts  unto  men.  It  is 
agreed  that  the  quotation  is  from  Psalm  68: 18, 
which   in  the  Revision,   as   preferred  by  the 


"  Thou  hast  ascended  on  high,  thou  hast  led  away 
captives. 
Thou  hast  received  gifts  among  men." 

Prof.  C.  H.  Toy's  translation  is:  "Thou 
didst  go  up  on  high,  thou  didst  lead  captives 
captive,  thou  didst  receive  gifts  among  men." 
Prof.  C.  A.  Briggs  ("Messianic  Prophecy," 
p.  434)  translates : 

"  Thou  hast  gone  up  on  high,  thou  hast  led  captives 
captive, 
Thou  hast  taken  gifts  of  men." 

The  authorities  we  consult,  with  the  excep- 
tion of  the  American  Company  of  llevisers, 
preserve  in  the  translation  of  the  Hebrew  the 
peculiar  expresion  in  our  present  text,  or  its 
equivalent,  'led  captivity  captive.'  In  the 
Greek,  according  to  EUicott,  the  word  for 
"captivity"  (aixMiAwo-ia^)  is  used  for  that  de- 
noting "those  taken  captive"  (aix^iaAwrous) ;  so 
the  Greek,  like  the  Hebrew,  will  mean  "  led 
captives  captive,"  not  'captivity'  in  any  ab- 
stract sense.  The  expression  is  thus  made  in 
some  degree  more  intense.  Boise  would  more 
freely  render,  "took  captive  a  company  of 
captives."  These  "captives,"  in  our  jiresent 
passage,  it  is  now  substantially  agreed,  are 
those  hostile  powers  to  subdue  whom  was  so 
much  the  purpose  of  our  Lord's  mission; 
namely,  sin,  Stitan  with  all  his  host,  and 
death  itself.  It  is  simjilj',  as  will  be  seen  be- 
low, a  Messianic  picture  of  the  ti'iumph  won 
in  Redemption. 

The  use  made  by  the  apostle  of  the  passage 
which  he  quotes  suggests  some  points  of  criti- 
cism upon  which  writers  are  by  no  means 
agreed.  These  are  principally  three  :  (1)  The 
hLstorical  setting  of  the  words  quoted  ;  (2)  that 
the  'captivity'  in  the  one  case  is  .so  unlike  tliat 
in  the  other;  (3)  the  fact  that  while  the  pas- 
sage in  the  Psalms  reads  "received  gifts,"  as 
quoted  by  the  apostle,  it  is  made  to  read  '  gave 
gifts.'  As  to  the  first  of  these.  Dr.  Briggs 
("Messianic  Prophecy,"  p.  428)  places  the 
date  of  the  Psalm  at  the  time  of  the  restora- 
tion of  Israel  under  Cyrus.  This,  of  course, 
denies  its  Davidic authorship.    Dr.  Toy  ("Quo- 


Cii.  IV.] 


EPHESIANS. 


63 


9  (Now  that    e  ascended,  what  is  it  but  that  he  also  I    9  (Now  this,  He  ascended,  what  is  it  but  that  he  also 
descended  tirst  into  ihe  lower  parts  of  tlie  earth?  | 


tations  in  the  New  Testumeiit,"  p.  197)  views 
the  Psalm  as  "apparently  written  for  some 
temple  celebration  ;  describing  in  its  first  half 
the  march  of  Yahwe  before  Israel  into  Canaan, 
from  Sinai  to  Mount  Zion,  which  God  chose 
in  preference  to  otlier  hills,  as  the  place  in 
which  he  would  dwell  forever."  These  two 
views  may  be  taken  as  tiie  latest  conclusions 
of  the  "  higher  criticism."  "  Very  many  ex- 
positors," says  Eadie,  "among  them  Stier  and 
Hofmann,  have  adopted  the  view  that  it  [the 
Psalm]  was  composed  on  occasion  of  the  re- 
moval of  the  ark  to  Mount  Zion,  and  the  view 
of  Alford  is  the  same.  But  the  frequent  intro- 
duction of  martial  imagery  forbids  such  a 
hypothesis.  What  the  campaign  was  at  the 
issue  of  wliich  this  pajan  was  composed,  we 
cannot  ascertain."  Ellicott  thinks  tliat  "  with 
high  probability"  the  Psalm  "may  be  deemed 
a  hymn  of  victory  in  honor  of  Jehovah,  the 
God  of  battles,  of  high  originality,  and  com- 
posed by  David  on  the  taking  of  Eabbah,"  at 
the  close  of  the  Ammonite  war.  (.i  Sam.  12:26.) 
In  this  he  follows  Hengstenberg,  and  it  is 
probably  as  nearly  a  positive  ascertainment  of 
the  date  as  can  now  be  reached.  (2)  The  lead- 
ing of  'captivity  captive'  simply  recognizes 
the  Messianic  element  in  that  ancient  song  of 
victory.  "  Our  position  is,"  says  Eadie,  "that 
the  same  God  is  revealed  as  Redeemer  both 
under  tlie  Old  and  the  New  Testament,  that 
the  Jehovah  of  the  one  is  the  Jesus  of  the 
otlicr,  that  Psalm  68  is  filled  with  imagery 
which  was  naturally  based  on  incidents  in 
Jewish  history,  and  that  the  inspired  poet, 
while  describing  the  interposition  of  Jehovah, 
has  used  language  which  was  fully  realized 
only  in  the  victory  and  exaltation  of  Christ. 
Not,"  he  says,  "that  there  is  a  double  sense; 
but  the  Jehovah  of  the  theocracy  was  he  who, 
in  the  fullness  of  time,  assumed  humanity, 
and  what  he  did  among  his  people  prior  to  the 
incarnation  was  anticipativeof  nobler  achieve- 
ments in  the  nature  of  man."  (3)  Perhaps 
the  most  serious  difficulty  of  all  is  the  change 
made  in  the  quotation  of  "received  gifts  among 
men"  to  'gave  gifts  to  men.'  Me^-er,  in  the 
explanation  he  proposes,  calls  attention  to  the 
fact  that  the  Hebrew  word  translated  "re- 
ceived "  has  often  "a  proleptic  signification," 


in  which,  besides  the  action  of  receiving  or 
taking,  an  act  of  giving  is  implied  by  antici- 
pation ;  "taking" — that  is,  in  order  to  "give." 
Gesenius  notes,  as  an  example  of  this,  tiie  place 
in  Gen.  34  :  4,  where  we  read,  "  he  took  a  wife 
for  his  son" — that  is,  says  Gesenius,  "the 
father  gave  his  son  a  wife."  As  Hengstenberg 
puis  it,  "the  giving  in  our  passage  presup- 
poses the  taking;  the  taking  is  succeeded  by 
the  giving  as  its  consequence."  Eadie  evi- 
dently approves  of  this.  "Such,"  he  says, 
"is  the  idiomatic  usage  of  the  verb,  and  the 
apostle,  as  it  specially  suited  his  purpose,  seizes 
the  latter  portion  of  the  sense,  and  renders  the 
word  'gave'  (eSujice).  Ellicott  is  less  satisfied 
with  this  solution  of  the  difficulty,  partly  in 
view  of  "the  nature  of  the  gifts,  which  in  one 
case  were  reluctant,  in  the  other  s;;oH^z/ieoi«s." 
He  thinks  we  should  admit,  "frankly  and 
freelj^  the  verbal  ditterence,  but  remembering 
that  the  apostle  wrote  luider  the  inspiration  of 
the  Holy  Ghost,  recognize  .  .  .  simply  the 
fact  that  the  Psalm,  and  especially  ver.  18, 
had  a  Messianic  reference,  and  bore  within  it 
a  further,  fuller,  and  deeper  meaning.  This 
meaning  the  inspired  apostle,  by  a  slight 
change  of  the  language  and  substitution  of 
the  Greek  for  'gave'  for  the  more  dubious 
Hebrew  word  for  'take,'  succinctly,  suggest- 
ively, and  authoritatively  unfolds."  This 
would  seem  to  be,  upon  the  whole,  the  more 
judicious  conclusion. 

9.  Now  that  he  ascended,  what  is  it 
but  that  he  also  descended  first.  The 
word  for  'first'  is  now  omitted  by  the  best 
authorities,  not  being  found  either  in  the 
Sinaitic  or  the  Alexandrian  manuscript.  It 
is  believed  to  have  been  inserted  as  an  explan- 
atory gloss.  The  parenthetical  argument  in 
this  and  the  following  verse  seems  intended  as 
an  identification  of  Christ  as  fulfilling  the  con- 
ditions of  the  Messianic  passage  just  quoted — 
Christ,  not  simply  as  one  divine,  but  as  one 
who  had  taken  upon  hims(!lf  humanity.  Such 
an  ascension  could  not  be  declared  of  any  mere 
man.  The  very  fact  of  such  ascension  implies, 
as  going  before,  what  could  be  nothing  less 
than  the  descent  from  the  same  heavenly 
region  of  one  having  pre-existonce,  and  ac- 
cordingly a  higher  nature  than  that  of  hu- 


64 


EPHESIANS. 


[Ch.  IV. 


10  He  that  descended  is  the  same  also  that  ascended  I  10  descended  i  into  the  lower  parts  of  the  earth?    He 
up  far  above  all  heavens,  that  he  might  fill  all  things.)  that  descended  is  the  same  also  that  ascended  far 

I        above  all  the  heavens,  thai  he  might  till  all  things.) 


1  Some  aucieat  authorities  insertjlrst. 


manity.  This  is  what  we  know  to  be  true  of 
our  Lord,  and  authorizes  us  to  see  in  him  one 
in  wiiom  the  Messianic  conditions  are  fulfilled. 
But  neither  could  such  ascension  be  affirmed 
of  God,  whose  omnipresence  makes  such  a 
statement  inconsistent.  The  ascension  could 
be  true  only  of  one  who,  originally  in  heaven, 
had  in  the  fulfillment  of  some  purpose,  'de- 
scended' to  earth,  and,  the  purpose  accom- 
plished, had  ascended  "up  where  he  was  be- 
fore." (John 6: 6-'.)  AH  this  we  find  in  the 
divine-human  "Son  of  Man,''  the  Messiah 
and  Redeemer.  Into  the  loAver  parts  of 
the  earth.  That  the  word  'parts'  should 
appear  in  the  translation  is  agreed,  although 
some  critics,  like  Ellicott,  seem  to  think  the 
corresponding  Greek  word  (ne'pi?)  to  have  been 
inserted  in  the  original  manuscript  as  "ex- 
planatory." As  it  is  approved,  however,  by 
such  very  ancient  authority  as  manuscripts 
N  A  B  C,  there  seems  no  good  reason  for 
rejecting  it  in  the  text.  Considerable  differ- 
ence exists  as  to  the  meaning  that  should  be 
given  to  the  words  '  lower  parts  of  the  earth.' 
Commentators  of  the  Church  of  England,  in- 
fluenced evidently  by  the  traditional  belief  in 
that  body  as  represented  in  the  Prayer  Book 
and  in  the  "Apostle's  Creed,"  regarding  our 
Lord's  "descent  into  hell,"  would  view  this 
as,  by  implication  at  least,  a  proof-text  on  that 
point.  Some  ancient  writers,  like  Tertullian, 
Irenseus,  Jerome,  and  others,  influenced  b^^ 
similar  beliefs  then  current,  give  the  same 
interpretation.  Meyer,  Alford,  and  Ellicott, 
among  modern  commentators,  prefer  this  view 
of  the  passage.  Such  exposition  assumes  the 
Greek  for  'of  the  earth  '  (t^s  v^s)  to  be  a  par- 
titive genitive,  which  Winer  and  Thayer  do 
not  admit,  making  it  an  appositional  geni- 
tive— "to  the  lower  parts,  that  is,  of  the  earth, 
or  which  constitute  the  earth."  (Winer  59  :  8, 
a.)  Eadie  names  a  long  list  of  expositors, 
older  and  more  recent,  who  give  this  simpler 
find  for  more  likely  interpretation  of  the  words 
in  question.  Among  these  are  Thomas  Aqui- 
nas, Calvin,  Grotius,  Michaelis,  Bengel,  Har- 
less,  De  Wette,  and  Hodge.  With  this  view 
Eadie  himself  agrees.     He  thinks  also,  appa- 


rently, that  the  use  of  the  comparative  'lower' 
(KaTuJTepa)  may  have  reference  to  that  condition 
of  lowliness  and  humiliation  in  which  our 
Lord  was  born,  and  especially  the  conditions 
under  which  his  earthly  life  came  to  a  close. 
"  Reproach,  scorn,  and  contumely  followed 
him  as  a  dark  shadow.  Persecution  at  length 
apprehended  him,  accused  him,  calumniated 
him,  scourged  him,  mocked  him,  and  doomed 
the  'man  of  sorrows'  to  an  ignominious  tor- 
ture and  a  felon's  death.  His  funeral  was  ex- 
temporized and  hasty;  nay,  the  grave  he  lay 
in  was  a  borrowed  one.  He  came  truly  to 
'the  lower  parts  of  the  earth.'"  Whether 
this  be  accepted  or  not,  two  plain  facts  are  to 
be  kept  in  mind:  (1)  That  the  terms  of  con- 
trast in  this  passage  are  evidently  not  "hades" 
and  heaven,  but  the  earth  and  heaven.  As 
Thayer  says:  "Paul  is  endeavoring  to  show 
that  the  passage  he  has  just  before  quoted 
must  be  understood  of  Christ,  not  God,  because 
^ an  ascent  into  heaven'  necessarily  presup- 
poses a  descent  to  earth  (which  was  made  by 
Christ  in  the  incarnation),  whereas  God  does 
not  leave  his  abode  in  heaven."  Clearly  there 
is  no  suggestit)n  in  the  leading  thought  of  the 
])assage  of  any  portion  of  the  universe  save 
earth  and  heaven.  (2)  It  is  a  fact  that,  save 
in  that  passage  of  doubtful  meaning  in  1  Peter 
8  :  19,  there  is  nothing  whatever  in  the  New 
Testament  to  warrant  or  even  suggest  such  a 
meaning  as  the  one  supposed  in  the  words  be- 
fore us. 

10.  He  that  ascended  is  the  same  also 
that  descended.  "  The  man  of  sorrows  "  is 
he  who  has  now  become  the  Lord  of  glor3-. 
Far  above  all  heavens.  Bishop  Pearson's 
paraphrase  is:  "Whatsoever  heaven  is  higher 
than  all  the  rest  which  are  called  heavens, 
into  that  place  did  he  ascend."  The  Rabbini- 
cal notion  of  seven  heavens  cannot  be  alluded 
to.  Ther(!  may  be  a  reference,  however,  to  a 
usage  in  language  common  among  the  Greeks, 
by  which  "air"  {arfp)  rejjresented  the  lower 
atmosphere,  "ether"  (<li0>ip)  the  upper,  and 
"third  heaven  "(rpiTos  oi-pai'ds)  what  was  be- 
yond. In  another  place  this  apostle  speaks  of 
"the  third  heaven,"  meaning,  it  would  seem, 


Ch.  IV.] 


EPHESIANS. 


65 


11  And  he  gave  some,  apostles ;  and  some,  prophets;  j  U  And  he  gave  some /o  fie  apostles;  and  some, prophets  ; 
and  some,  evangelists;  and  some,  pastors  and  teachers;  I        and    some,    evangelists;    and    some,    pastors     and 


the  abode  of  the  blessed,  and  possibly  with 
reference  to  the  usage  just  described.  In  this 
place,  however,  it  is  quite  sufficient  to  under- 
stand him  as  meaning  to  say  that  "  whtitever 


he  himself  kept  mainly  in  view  was  to  make 
himself  fully  manifest  and  known  among 
men  as  the  sent  of  God,  the  Messiah  and  Ke- 
deemer.     In  some  sense,    we  might  say   the 


regions  are  termed  heavens,  Jesus  is  exalted  i  purpose  of  his  ministry  as  such  was  fully  de- 
far  above  them,  3'ea,  to  the  heaven  of  heavens.  I  clared  to  the  woman  of  Samaria:  "I  tiiat 
The  loftiest  exaltation  is  predicated  of  him.  [  speak  unto  thee  am  he."  If  we  bear  this  in 
As  his  humiliation  was  low,  his  exaltation  is  '  mind,  we  .shall  the  better  understiind  tlie 
proportionately  high."'  (Eadie. )  That  he  |  nature,  purpose,  and  function  of  the  apostol- 
mi$;ht  fill  all  things.  The  expression  'all  icai  office.  Tlie  proper  and  due  setting  forth 
tilings'  is  to  be  taken  in  its  full  import,  not  of  Christian  doctrine,  in  a  way  authoritative 
limiting  it,  its  has  been  done,  to  what  concerns  and  complete,  and  the  ordering  of  tiiat  which 
the  work  of  redemption;  nor  to  the  redeemed  was  essential  in  the  constitution  of  the  church 
themselves,  as  Grotius;  nor  to  the  church  of   as  organized,  officered,   and  equipped  for  its 


Jews  and  Gentiles.  "The  expression,"  says 
Eiiicott,  "  is  perfectly  unrestricted,  and  refers, 
not  only  to  the  sustaining  and  ruling  power, 
but  also  to  the  divine  presence  of  Christ." 
Tlie  special  meaning  of  the  words  looks  back 
to  what  is  said  in  ver.  7  and  8  above,  as  well 
as  forward  to  what  appears  in  ver.  11  and  12. 
Filling  'all  things,'  our  Lord,  out  of  his  own 
divine  fullness  and  in  the  'gifts'  bestowed  on 
man,  provides,  as  the  apostle  proceeds  to  show, 
for  the  equipment  and  endowment  of  his 
church. 

11.  And  he  gave.  We  must  take  the  word 
'gave'  (eSuxe)  in  its  strictness  of  meaning.  It 
does  not  mean  that  he  appointed,  or  set  (eflero), 
certain  offices  in  the  church.  We  are  to  keep 
in  mind  the  "gift"  (Sa>peai)  of  ver.  6  and  the 
"gifts"  {Sofj-aTa)  of  ver.  8.  These  of  which  the 
apostle  is  now  to  speak  are  ascension  'gifts.' 
He  "ascended  far  above  all  the  heavens  that 


work — this  was  left  for  the  chosen  men  whom 
our  Lord  called,  taught,  and  endowed  for  this 
precise  service.  The  office  they  bore  was  for 
them  alone.  It  was  to  continue  in  the  church 
only  until  the  special  purpose  of  it  had  been 
fully  accomplished,  and  was  then  to  cease. 
Such  a  thing  as  an  "apostolical  succession," 
in  the  proper  meaning  of  that  phrase,  never 
existed,  never  could  exist.  The  following  may- 
be named  as  what  Paul  himself  terms  "the 
signs  of  an  apostle"  (2Cor,  i?:  12) :  1.  The  apos- 
tles held  their  commission  immediately  from 
Christ,  without  iiny  human  intervention  what- 
soever. This  Paul  decliires  of  himself  (Gal.  1  :i)j 
and  evidently  means  to  indicate  by  it  the  fun- 
damental fact  in  the  apostleship  he  claimed. 
2.  They  were  those  who  had  been  with  Christ 
in  his  earthly  ministry,  and  were  prepared  to 
bear  personal  testimony  to  liis  death,  burial, 
and  resurrection, — facts  so  essential  in  the  au- 


he  mlghtJiU  all  things."    And  now,  in  equip-  |  thentication  of  their  claim  in  his  behalf, — or 
ping  his  church   with  the  various  ministries  [  who  had  experienced  what  was  equivalent  to 

this.     So  we  find   Peter  declaring  (Acts  1:21, 22; 


needful  to  it  in  the  work  it  has  to  do  in  the 
world,  and  in  supplying  to  these  ministries 
all  required  endowment  of  grace  and  suffi- 
ciency, he  exercises  that  high  prerogative. 
The  'he'  (ai'-rbt)  is  emphatic:  he  himself— 
this  very  ascended  One.  Some,  apostles. 
'Some  to  be  apostles'  expresses  the  full  mean- 
ing. The  apostolic  office  had  its  own  especial 
purpose,  and  its  own  limitation,  as  respects 
the  persons  chosen  and  the  period  during 
which  it  should  continue.  It  was  no  part  of 
the  i)urpose  of  our  Lord's  own  mini.stry, 
either  to  set  in  order  the  church  as  an  institu- 
tion, or  to  set  forth  fully  and  in  an  orderly 
manner  the  doctrines  of  his  kingdom.     What 


2:32);    SO  Paul    clailUS    for    himself   (1  Cor.9:l)  ; 

and  so  we  find  the  apostles  interpreting  their 
mission  at  the  beginning  of  their  ministry. 
(Act»4:M.)  3.  They  were  inspired  men.  In 
illustration  of  this  those  passages  shotild  be 
consulted,  in  the  fourteenth,  fifteenth,  and 
sixteenth  chapters  of  John's  Gospel,  in  which 
this  needful  endowment  is  distinctly  prom- 
ised, it  being  borne  in  mind  that  what  is  thus 
assured  to  them  is,  in  the  specific  terms  of  the 
promise  itself,  an  extraordinary  endowmentfor 
an  extraordinary  service.  4.  They  possessed 
and  exercised  miraculous  powers.  Paul  speci- 
fies these  (2  Cor.  12 :  i2j  in.speakiiig  with  reference 


£ 


66 


EPHESIAXS. 


[Ch.  IV. 


to  himself  of  the  "signs  of  an  apostle."  In 
Heb.  2  :  4,  the  gospel  first  "spoken  by  the 
Lord"  is  declared  to  have  been  "confirmed 
unto  us  by  them  that  heard  him," — a  phrase 
which  clearly  indicates  the  apostolical  func- 
tion in  this  regard, — "God  also  bearing  them 
witness,  both  with  signs  and  wonders  and  with 
divers  miracles,  and  gifts  of  the  Holy  Ghost, 
according  to  his  own  will."  5.  They  spoke 
and  acted  with  the  authority  of  Christ  him- 
self No  otherwise  than  this  ought  those 
words  to  be  interpreted.  (JoimM:  2i-'23.)  "Then 
said  Jesus  to  them  again  :  Peace  be  unto  you : 
as  my  Pather  hath  sent  me,  even  so  send  I 
you,"  etc.  That  the  apostles  themselves  so 
interpreted  their  commission  is  clear  from 
such  passages  as  1  Cor.  5  :  4,  5 ;  2  Cor.  10  :  8. 
Thus  commissioned  and  thus  endowed,  the 
apostles  must  be  understood  to  have  com- 
pletely set  in  order  what  things  were  to  be  prac- 
ticed as  Christian  institutions,  and  what  was  to 
be  believed  and  taught  for  Christian  doctrine. 
They  left  no  successors.  The  power  delegated 
to  them,  the  inspiration  under  which  that 
power  was  exercised,  the  office  they  bore, — 
none  of  tiiese  have  been  possessed,  or  of  right 
exercised  by  any  save  those  who  in  the  New 
Testament  were  accredited  and  recognized  as 
"apostles."  Tiieir  teaching,  therefore,  is  the 
rule  of  faith  for  all  succeeding  times,  and  their 
institution  and  example  the  infallible  guide 
in  the  order  and  administration  of  the 
churches.  And  some  {to  be),  prophets.  In- 
asmuch as  we  have  upon  record  no  such 
prophecies  by  the  New  Testament  prophets 
as  in  the  case  of  those  of  the  Old  Testament, 
it  may  be  that  there  is  some  tendency  to 
undervalue  the  importance  of  this  office  in 
the  primitive  church.  Twice  already  in  this 
Epistle  (2:20;  3:5)  we  havc  had  mention  of 
'apostles  and  prophets'  in  a  way  to  show 
that  the  importance  of  the  one  office  bore  some 
considerable  proportion  to  that  of  the  other. 
The  prediction  of  future  events  was  by  no 
means  the  sole,  eA'en  it  could  be  called  the 
chief,  function  of  the  prophet.  "The  name," 
says  Eadie,  "has  its  origin  in  the  peculiar 
usages  of  the  Old  Testament.  Tlie  Hebrew 
term"  for  prophet  (N'?J)  "has  reference,  in 
its  etymology,  to  the  excitement  and  rhapso- 
dy which  were  so  visible  under  the  divine 
afflatus.  .  .  .  As  the  prophet's  impulse  came 
from   God,  and   denoted  close  alliance   with 


him,  so  any  man  who  enjoyed  special  and 
repeated  divine  communications  was  called  a 
prophet,  as  Abraham  (Gen.20:7.)  .  .  .  While 
in  the  New  Testament  the  Greek  word  (npo<i>ii- 
TTjs)  is  sometimes  used  in  its  rigid  sense  of  the 
prophets  of  the  Old  Testament,  it  is  often  em- 
ployed in  the  general  meaning  of  one  acting  un- 
der a  divine  commission.  Foundation  is  thus 
laid  for  the  appellation  before  us."  We  are  to  un- 
derstand by  '  prophets'  in  the  verse  now  under 
consideration,  persons  acting  and  speaking 
under  this  extraordinary  divine  impulse  and 
inspiration,  whether  in  prediction  or  in  teach- 
ing. Naturally,  their  service  would  accom- 
pany and  supplement  that  of  the  apostles,  and 
so  be  entitled  to  mention  in  the  "foundation" 
then  being  laid.  Like  that  of  the  apostle,  the 
function  of  the  prophet  ceased  to  be  necessary 
when  that  foundation  had  been  securely  laid, 
and  has  therefore  not  been  a  continuous  one. 
As  Eadie  says,  "these  important  functions 
were  superseded  when  a  written  revelation 
became  the  instrument  of  the  Spirit's  opera- 
tion upon  the  heart."  In  the  opinion  of  this 
writer,  "the  prophets  concerned  themselves 
specially  with  the  subjective  side  of  Christi- 
anity— with  its  power  and  adaptations;  they 
appealed  to  the  consciousness,  and  showed  the 
higher  bearings  and  relations  of  those  great 
facts  which  had  already  been  learned  on  apos- 
tolical authority."  In  such  ways  their  minis- 
try was  clearly  of  great  advantage  in  a]iplj-ing 
and  setting  home  the  more  formal  teaching 
and  testimony  of  the  apostles,  while  their 
strictly  prophetic  utterance,  whenever  made, 
bore  witness  to  the  supernatural  character  of 
this  new  religion  itself.  And  some  {to  he), 
evangelists.  Eliicott  quotes  an  ancient  wri- 
ter, Theodoret,  who  describes  these  as  "per- 
sons who  went  about  preaching"  ;  and  Chry- 
sostom  as  qualifying  this  with  "  not  going  about 
everywhere."  They  seem  to  have  acted  under 
apostolical  direction,  and  were  the  missiona- 
ries of  the  time.  It  would  be  a  mistake  to 
view  the  word  here  as  applied  to  tlie  authors 
of  the  gospels;  and  no  less  a  mistake  to  view 
the  class  of  laborers  alluded  to  as  represented, 
in  any  proper  sense,  by  those  in  our  own  time 
who  bear  the  same  name.  And  some  {to  he), 
pastors  and  teachers.  The  form  of  the 
expression  might  seem  to  imply  that  the  func- 
tions of 'pastor'  and  'teacher'  were  united  in 
the  same  person.     Such  may  often  have  been 


Ch.  IV.] 


EPHESIANS. 


67 


12  For  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  liody  of  Christ :       i 


12  teachers;  for  the  perfecting  of  the  saints,  unto  the 
work   of  ministering,  unto  the   building  up  of  the 


the  case;  the  terms,  however,  seem  meant  to 
indicate  distinct  forms  of  service.  The  Greek 
word  here  translated  'pastors'  means  "shep-. 
herds."  Ellicott,  very  justly,  views  it  as  des- 
ignating the  same  office  as  "bishop"  (over- 
seer) and  "elder."  It  points  to  tiiose  who  are 
charged  in  an  especial  manner  with  the  care 
of  the  flock.  The  verse  in  1  Timothy  (5  :  17), 
"  Let  the  elders  that  rule  well  be  counted 
worthy  of  double  honour,  especially  they  who 
labor  in  word  and  doctrine,"  seems  to  indicate 
quite  clearly  that  some  of  the  elders,  or  'pas- 
tors,' were  not  'teachers.'  Tliere  is  no  evi- 
dence, however,  that  '  pastors  and  teachers ' 
constituted  distinct  classes,  or  that  the  two 
offices  were  themselves  necessarily  distinct. 

In  summarizing  now  the  teaching  of  this, 
very  properly  styled  'famous  passage,'  we 
may  say:  (1)  That  the  two  first  named  of  these 
'gifts'  of  the  ascended  Lord  were  clearly 
meant  for  the  period  during  which  Christi- 
anity should  be  receiving  authentication  in 
the  supernatural  endowments  bestowed  upon 
certain  of  its  chief  witnesses,  and  its  doctrine 
and  institutions  put  in  order,  once  for  all ;  (2) 
that  in  what  was  meant  for  permanency  in  the 
church  we  recognize  three  elements  of  service: 
(a)  the  distinctively  evangelistic,  the  purpose 
of  which  should  be  preaching,  in  the  strict 
meaning  of  that  word,  and  in  an  itinerating 
way,  with  a  view  to  carry  the  gospel  where  as 
yet  it  had  not  been  heard;  (/>)  the  pastoral 
care  of  the  flock,  where  cliurches  had  been 
gathered;  with  which  Wiis  associated,  (c)  thsit 
ministerial  function  which  consists  in  teach- 
ing, or  the  instruction  of  those  already  made 
converts,  in  the  truths  and  duties  of  the  new 
religion — these  two  being  sometimes,  though 
not  always,  united  in  the  same  person.  (-3) 
Tliat  there  is  in  all  this  no  appearance  of  an 
intention  to  institute  "orders"  in  the  Chris- 
tian ministry,  least  of  all  anything  to  counte- 
nance, but  much  to  condemn,  as  in  utter  con- 
flict with  the  New  Testament  Cliristianity,  the 
hierarchy  of  later  times,  whether  Papal  or 
Anglican. 

12.  For  the  perfecting  of  the  saints,  for 
the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ.  This  rendering  of  the 
Common  Version  would  make  it  appear  tliat 
these  three  clauses  in  the  verse  are  parallel 


clauses,  indicating,  each,  a  distinct  purpose  of 
those  offices  in  the  church  which  have  just 
been  named.  This  rendering,  however,  is 
shown  to  be  incorrect  by  tlie  fact  that  the 
preposition  (wpos)  translated  "for"  is  not  the 
same  as  that  in  the  second  and  tliird,  translated 
"for;  "  though  the  three  clauses  in  the  Com- 
mon Version  all  commence  with  the  prepositon 
"  for,"  the  first  in  the  Greek  is  not  the  same 
as  that  in  the  second  and  third.  The  first 
(irpbi)  is  properly  translated  'for'  ;  that  in  the 
second  and  tliird  (eit)  should  be  rendered 
'"unto."  Westcott  and  Hort,  with  Tischen- 
dorf,  omit  the  comma  after  tlie  word  for 
'saints'  (ayiuv),  which  would  give  a  transla- 
tion indicating  that  the  official  functions  as- 
signed to  certain  in  tlie  cliurch  are  intended 
for  so  instructing  'the  saints,'  or  consecrated 
Christian  believers,  as  that  they  shall  be  fully 
equipped  for  service.  This,  however,  gives  to 
the  word  (SiaitoWas)  so  often  rendered  "minis- 
try" a  wider  meaning,  and  to  some  extent  one 
unusual  in  the  New  Testament.  Influenced 
by  this  consideration,  it  would  seem,  Ellicott 
prefers  in  the  translation  to  change  the  order 
of  the  several  clauses  and  paraphrase  the  sense 
as  follows:  "He  gave  apostles,  etc.,  to  fulfil 
the  work  of  the  iTiinistrj%  and  to  build  up  the 
bodj'  of  Christ,  his  object  being  to  perfect  liis 
saints."  In  this  Ellicott  follows  Me^'er,  and 
Alford  approves.  Eadie  quotes  Meier,  Schott, 
Riickert,  and  Erasmus  as  of  the  opinion  that 
the  apostle  moans  to  say,  "for  the  perfecting 
of  the  saints  unto  all  that  variety  of  service 
which  is  essential  unto  the  edification  of  the 
church."  This,  Eadie  tell  us,  he  himself  pre- 
ferred in  his  first  edition.  Influenced,  how- 
ever, by  Me3'er's  argument  "  that  the  Greek 
word  (SLaKovia)  in  such  a  connection  never  sig- 
nifies service  in  general,  but  official  service," 
he  "inclines  now  to  concur"  in  the  opinion  of 
Meyer,  Ellicott,  and  Alford,  as  also  above. 
It  may  be  doubted  if  the  argument  resting  on 
the  usual  more  "official''  sense  of  the  word 
(iiaxovia)  is  SO  conclusivp  as  the  writers  named 
appear  to  think.  Thaj'or,  evidently,  docs  not 
agree  with  them.  Ho  names  this,  along  with 
1  Cor.  12  :  5  and  2  Tim.  4  :  r),  as  passages  where 
the  word  designates  "the  ministration  or  ser- 
vice of  all  who,  endowed  by  God  with  powers 
of  mind  and  iieart  peculiarly  adapted  to  this 


68 


EPHESIAN3. 


[Ch.  IV. 


13  Till  we  all  come  in  the  unity  of  the  faith,  and  of 
the  knowledge  of  the  Son  of  God,  unto  a  perfect  man, 
unto  the  measureof  the  stature  oi  the  fulne.-is  of  Christ : 


13  body  of  Christ:  till  we  all  attain  unto  the  unity  of 
the  lailh,  and  of  the  knowledge  of  the  Son  of  liod, 
unto  a  full-grown   man,  uuto   the  measure  of  the 


end,  endeavor  zealously  and  laboriously  to 
promote  the  cause  of  Christ  among  men,  as 
apostles,  prophets,  evangelists,  elders,  etc.  "  ; 
intending,  apparently,  to  indicate  all  forms  of 
special  Ciiristian  service,  wliether  properly 
otficial  or  not.  So  the  Revisers  evidently  view 
the  passage,  as  shown  in  their  translation. 
The  alternative  explanation  preferred  by 
Mej'er,  and  the  others  quoted  above,  appears 
ti  be  a  forced  one,  while  it  is  diflBcult  to  see 
what  authority  we  can  have  for  reading  the 
several  clauses  of  the  verse  otherwise  than  as 
the  apostle  himself  chose  to  arrange  them. 
We  shall,  therefore,  take  the  verse  as  meaning 
that  the  purpose  of  that  official  provision  and 
equipment  described  in  ver.  11  is  that  "the 
saints,"  Christian  believers,  nia^'  be  "per- 
fected," fully  prepared  for  that  kind  of 
"work"  which  consists  in  "service,"  and  that 
so  in  the  exercise  of  all  Christian  activities, 
"the  body  of  Christ"  may  be  "built  up." 

13.  Till  we  all  come  in  {ujito,  or,  to)  the 
unity  of  the  faith.  Dr.  Boise  prefers  to 
translate  the  preposition  {eW)  more  literally, 
"  into  the  unity  of  the  faith."  It  is  agreed 
that  the  Greek  word  for  "till"  indicates  the 
period  during  which  the  ministry  provided 
and  given  to  the  church  as  described  in  ver. 
11  -shall  last.  Ver.  12  summarily  indicates  the 
nature  of  the  service  appointed,  with  especial 
reference  to  its  object — the  edif^'in^g,  building 
up,  perfecting  of  the  body  of  Christ.  Under 
this  metaphor,  in  harmony  with  that  idea  of 
unity  which  so  pervades  this  Epistle,  is  pre- 
sented that  which  we  mean  by  "the  church," 
using  the  phrase  in  its  largest  sense.  This  is 
'the  body  of  Christ.'  The  promotion  of  all 
those  spiritual  ends  which  are  contemplated 
in  the  church,  especially  as  concerns  its  own 
up-building  in  all  that  can  make  it  worthy  of 
its  name  and  office  as  the  body  of  Christ — 
this  is  the  work  of  the  ministry  Christ  has 
'given'  to  it;  this,  of  course,  comprehend- 
ing all  that  work  of  ingathering  which  the 
growth  of  the  church  in  numbers  and  in  spir- 
itual power  necessarily  implies.  This  min- 
istry is  to  be  j)erformed,  and  in  this  belnilf, 
'till  we  all  come  to  the  unity  of  the  faith.' 
It  is,  perhaps,  not  amiss  to  see  in  these  words 
just  quoted  an  implied  foreshadowing  of  that 


which  has  been  the  actual  fact  in  Christian 
history;  namely,  the  fact  that  'unity  of  the 
faith'  was  not  to  cliaracterize  the  body  of 
Christ  during  all  the  periods  of  this  history; 
that,  in  fact,  it  was  something  to  be  "  arrived 
at,"— the  meaning  of  the  Greek  word  trans- 
lated 'come  to,'— and  that  this  result  was  to 
come  as  the  issue  of  a  faithful  mini.slry,  whose 
service,  perhaps,  should  run  thmugh  many 
centuries  and  be  characterized  by  immense 
vicissitudes.  All  this,  at  least,  is  what  history 
records.  Paul  may  have  seen,  in  his  own 
day,  enough  of  foretokenings  to  suggest  a 
degree  of  forewarning  in  the  spirit  of  his 
words  here.  But  what  they  expressly  teach 
and  what  is  of  especial  interest  for  us,  is  the 
fact  so  clearly  implied  further,  thtit  'the 
body  of  Christ,'  "the  church  of  the  living 
God,"  Christ's  redeeined  people,  are  to  "ar- 
rive" at  this  'unity  of  the  faith.'  It  would 
be  certainly  a  mistake  to  assume  that  division, 
and  above  all  controversy,  is  the  normal  and 
necessary  condition  of  the  Christian  world. 
Indeed,  many  things  now  show  the  contrary, 
and  clearly  indicate  that  the  faithful  ministry 
of  so  many  centuries  is  beginning  to  bear  fruit 
already  in  a  substantial  unity,  destined  to  grow 
much  farther  yet  toward  ultimate  perfection. 
And  of  the  knowledsre  of  the  Son  of  God. 
Unity  of  such  'knowledge'  is  what  is  metint, 
and  this  a  direct  means  toward  unity  of  faith. 
In  this  sense,  as  in  so  many  others,  while  the 
doctrine  of  the  person  of  Christ  must  til  ways 
be  central  in  the  general  scheme  of  Christitin 
truth,  that  concei)tion  of  him  which  Chris- 
tians have,  serves  among  them  as  the  efficient 
principle  of  spiritual  unity.  Unto  a  perfect 
man.  The  Revised  Version  renders,  "A 
full-grown  man."  Commentators  incline  to 
regard  the  expression  'perfect,'  or,  'full-grown 
man'  in  this  verse,  as  in  coTitrast  with  "chil- 
dren" in  the  verse  which  follows.  In  any 
case,  the  clause  in  immediate  connection  here 
explains  the  meaning.  Unto  the  measure 
of  the  stature  of  the  fulness  of  Christ. 
As  to  tlie  meaning  of  the  Greek  word  (ijAntia) 
translated  'stature,'  critics  differ.  Later 
writers,  however,  substantially  agree  that  of 
the  two  meanings — "age"  and  "stature" — in 
which  the  word  is  used  in  thf  New  Testatnent, 


Ch.  IV.] 


EPHESIANS. 


69 


14  That  we  heneejorlh  be  no  more  children,  tossed  I  14  stature  of  the  fulness  of  Christ:  that  we  may  be  no 

to   and   fro,  and   carried    about   with    every   wind    of  lunger  eliilureu,  tossed  to  and  fro  and  carried  about 

doctrine,  by  the  sleight  nf  men,  aitd  cunning  craftiness,  with  every  wind  of  doctrine,  by  the  sleight  of  lueu, 
whereby  they  lie  iu  h  ait  to  deceive ;                                    | 


the  latter  is  here  the  proper  one.  It  corre- 
sponds to  the  epithet  'perfect,'  or,  'full-grown ' 
ill  the  previous  clause,  and  hariaonizes  mure 
fully  than  'age'  does  with  the  concei)tion 
given  us  of  the  church  as  a  'body  of  Clirist' 
growing  up  into  perfection.  When  it  readies 
that  perfection  it  will  have  'the  measure  of 
the  stature  of  the  fulness  of  Christ'  ;  his  full- 
ness as  being  wholly  tilled  and  possessed  by 
liis  Spirit  and  as  fully  representing  him  in  liis 
own  divine-humau  perfections. 

14.  That  ue  henceforth  be  no  more 
children.  There  is  a  question  as  to  the  vou- 
nection,  whether  more  immediately  with  ver. 
14  or  with  ver.  11,  12.  The  thought  seems  to 
be  that  the  ministry  described  in  ver.  11  is 
given,  iu  order  that  through  those  results  of  it, 
summarily  set  forth  in  ver.  12,  the  attainment 
of  spiritual  manliood  described  in  ver.  15  may 
be  realized,  and'so  there  be  'no  longer'  that 
spiritual  childhood  characterized  as  in  ver.  14. 
Taking  the  view  given  as  having  respect,  prop- 
erly', to  the  growth  of  the  whole  body  of  be- 
lievers, or  th«  church  regarded  as  the  body  of 
Christ,  what  the  apostle  has  in  mind  must  be 
that  ultimate  result  of  a  faithful  Christian 
ministry  which  is  to  appear  when  at  last  this 
ministry  shall  have  fully  realized  the  purpose 
of  its  aiipointment.  What  intervenes  before 
that  time  arrives  is  a  process  of  growth,  suc- 
cinctly set  forth  in  ver.  15;  but  when  the 
purpose  of  this  ministry  shall  be  fully  at- 
tained, 'the  measure  of  the  stature  of  the 
fulness  of  Christ'  will  have  come.  We  shall 
then  be  'no  more  children.'  Tossed  to  and 
fro,  and  carried  about.  The  metaphor  is 
taken  from  the  tossing  of  the  sea  waves  in  a 
storm ;  not  tossed  on  the  waves,  but  tossed 
and  driven  about  like  the  waves  of  a  disturbed 
sea.  (Ellicott  and  Thaj^er. )  With  every 
wind  o{  doctrine.  It  is  a  graphic  picture 
of  a  Christian  condition,  whether  of  tlie  in- 
dividual, the  community,  Christendom  as  a 
whole,  or  the  church  itself,  in  the  successive 
long  periods  of  its  history,  under  the  operation 
of  those  influences  which  arise  out  of  various 
conflicting  and  ever-changing  forms  of  doc- 
trine or  teaching.  The  word  in  the  Greek 
(Si^oo-KoAia)    means  "teaching,"   rather  than 


'  doctrine,'  in  the  sense  commonly  intended 
by  that  word.  By  the  sleight  of  men.  Tiiu 
word  translated  'sleiglit'  (Ku/Seia)  in  the  Com- 
mon Version  and  in  tiie  Kevisioii  means,  liter- 
ally, "dice-playing,''  with  particular  reference 
to  the  arts  of  the  gamester,  and  as  used  here 
characterizes  the  'teaching'  (SiSao-icaAia)  of 
which  the  apostle  speaks.  EUicott  and  others 
tliink  that  the  preposition  '  with '  should  be 
'in,'  as  suggesting  "tlie  element,  tlie  evil 
atmosphere,  as  it  were,  in  which  llie  varying 
currents  of  doctrine  (teaching)  exist  and  exert 
their  force.  "  And  cunning  crafliness.  The 
translation' is  faulty,  and  should  be  changed  as 
in  the  Revision,  "  in  craftiness."  >Vhereby 
they  lie  in  Avait  to  deceive.  This  is  mucli 
more  a  paraphrase  than  a  translation,  and 
fails,  at  the  same  time,  to  represent  the  mean- 
ing truly.  Precisely  in  what  words  to  give 
that  meaning  it  is  not  easy  to  see,  and  com- 
mentators ditifer.  The  Revision  reads,  "after 
the  wiles  of  error."  EUicott's  rendering  seems 
almost  as  paraphrastic  as  that  of  the  Common 
Version,  "in  craftiness  tending  to  the  de- 
liberate system  of  error."  Eadie  would  trans- 
late "in  craft,  with  a  view  to  a  s^'stem  of 
error."  The  difficulty  centres  mainlj^  in 
th«<  Greek  word  (^ti^Soiiiav)  rendered  in  the 
Revision  "wiles,"  by  Eadie  "system,"  and 
by  Ellicott  "deliberate  system."  Thaj-er 
derives  the  word  from  a  verb  which  means: 
"1,  to  follow  up  or  investigate  bj'  method  or 
-settled  plan;  2,  to  follow  craftily',  frame  de- 
vices, deceive."  Of  the  noun,  as  here  em- 
plo^-ed,  he  says  that  it  occurs  "neither  in  the 
Old  Testament  nor  in  profane  authors,"  and 
gives  it  the  meaning,  "cunning  arts,  deceit, 
craft,  trickery."  The  word  occurs  again  in 
fi  :  11  of  this  same  Epistle,  where,  in  con- 
nection with  "devil  "  (5ia/3oAou),  it  is  translated 
"wiles  of  the  devil."  It  is  doul)tful  if  the 
idea  of  "system"  is  in  the  word  at  all  as  used 
in  our  present  passage.  The  general  thought 
in  the  verse  makes  "  after  the  wiles  of  error" 
a  correct  representation  of  the  meaning.  The 
'teaching,'  then,  by  which  immature  and  un- 
stable souls  are  tossed  and  carried  about,  like 
sea  billows  in  a  storm,  is  that  which  error  in- 
vents, with  a  view  to  mislead. 


70 


EPHESIANS. 


[Ch.  IV. 


15  But  speaking  tbe  truth  in  love,  may  grow  up  iulo 
hiui  iu  all  things,  which  is  the  bead,  totm  C;hiist: 

IG  i'roiii  whom  ihe  whole  body  fitly  joined  together 
and  compacted  by  that  which  every  joint  supplieth, 


15  iu  craftiness,  alter  the  wiles  of  error;  but  i  speaking 
truth  iu  love,  may  grow  up  in  all  things  into  him, 

16  who  is  the  head,  even  Christ;  from  whom  all  the 
body  fitly  framed  and  knit  together  i  through  that 
which  every  joint  supplieth,  according  to  the  woik- 


1  Or,  dealing  truly "2  Gr.  through  every  joint  of  the  supply. 


15.  But  speaking  the  truth  in  love.  The 

Revision  fullows  the  Common  Version  here, 
althougli  it  mtiy  be  doubted  if  '  speaking  the 
truth '  represents  all  that  is  meant.  Some, 
besides,  would  connect  'in  love'  with  what 
follows  rather  than  with  this  opening  clause 
of  the  verse.  The  verb  whose  participle 
occurs  here,  translated  'speaking  the  truth,' 
occurs  also  in  Gal.  4  :  16,  "Am  I  tlierefore 
become  your  enemy  because  I  tell  you  the 
truth?"  (a\ri9evoiv  viilv.)  In  both  passages  the 
Revision  places  iu  the  margin  the  alternative 
translation,  "deal  truly."  Eadie's  rendering, 
"imbued  with  truth,"  does  not  seem  lexically 
warranted.  Ellicott  thinks  that  we  should 
recognize  a  meaning  antithetical  to  "wiles  of 
error,"  and  accordingly  would  render  "walk- 
ing in  truth"  or  "holding  tlie  truth."  Boise 
says  that  the  "full  meaning"  oftheGreek  verb 
(dKr)0evu>)  is,  "  to  be  true,  whether  in  word  or 
act."  It  may  be  difficult  to  find  an  English 
expression  that  will  completely  represent  the 
Greek.  '  Speaking  the  truth  '  represents  only 
one  side  of  its  meaning.  If  such  a  phrase 
as  " truth ing  it"  might  be  allowed,  tliat 
would  perhaps  concisely  express  what  tiie 
apostle  would  say.  As  to  the  connection  of 
'in  love,'  the  reasons  given  for  making  the 
order  different  from  the  accepted  one  do  not 
seem  to  be  conclusive.  May  grow  up  into 
him  in  all  things.  "May  in  love  grow  uj) 
into  him"  is  the  alternative  reading  proposed. 
Meyer,  Eadie,  and  Ellicott  adopt  it.  Alford, 
with  De  Wette,  Calvin,  Erasmus,  and  others, 
prefers  to  connect  'in  love'  with  'speaking 
the  truth,'  and  this  seems  the  more  ntitural 
order.  Which  is  the  head,  even  Christ.  We 
must  keep  in  mind  the  representation,  through- 
out this  entire  passage,  of  the  church  as  the 
body  of  Christ,  the  body  of  which  he  himself 
is  'the  head.'  For  ^he  church  as  his  body 
to  grow  up  into  him,  is  to  grow  up  into  living 
relation  with  him  as  the  body  with  the  head. 
'In  all  things,'  as  Meyer  says,  is  "in  all  the 
elements  of  our  growth." 

16.  From  Avhom.     From  Christ,  the  head 
of  the  bod}'.   "  It  is  not  wholly  uninteresting," 


says  Ellicott,  "to  remark  that  the  force  of  the 
metaphor  is  enhanced  by  the  apparent  physi- 
ological truth  that  the  energy  of  vital  power 
varies  with  the  distance  from  the  head."  The 
whole  body  fitly  joined  together  and 
compacted.  "Fitly  framed  and  knit  to- 
gether," as  in  the  Revision,  is  better.  Some 
writers  object  to  the  rendering  '  knit  to- 
gether' as  inapplicable  to  tlie  unity  of  parts 
in  the  human  body.  "Brought  together," 
however,  or  "put  together,"  hardly  seems 
strong  enough  to  represent  that  firm  and  vital 
connection  which  is  seen  to  exist.  'Com- 
pacted,' upon  the  other  hand,  expresses  too 
much.  The  body  is  not '  compacted,'  but  it  is 
'knit  together'  in  its  various  parts  in  many 
marvelous  ways.  By  that  which  every  joint 
supplieth.  A  part  of  the  verse  not  easy  to 
explain.  There  is  again  a  question  as  to  con- 
nection. Meyer  would  place  a  comma  after 
'knit  together,'  and  connect  the  words  im- 
mediately following  with  "  mtiketh  increase 
of  the  body,"  further  on.  Alford,  Stier,  and 
Bengel  approve  this  arrangement.  Eadie  and 
Ellicott,  however,  decline  to  accept  it,  and 
with  good  reason.  The  construction  is  a  harsh 
one,  and  not  called  for  by  any  real  exigency 
of  interpretation.  The  chief  difficulty  in  this 
part  of  the  verse  is  in  the  word  'joint'  (a</)^c). 
The  more  literal  translation,  and  possibly'  the 
more  correct  one,  is  that  which  api)ears  in  the 
margin  of  the  Revision,  "through  everj-  joint 

of     the     supply"      (*i<l     wao-r)?     a4>r)t    ejrixoprjvia?). 

Canon  Barry  translates,  somewhsit  freely, 
"by  every  contact  with  the  supply"  ;  that  is, 
"from  the  head."  The  word  rendered  'joint' 
is  from  a  verb  (on-Toi)  meaning  "to  fasten  to- 
gether, to  fit."  It  also  means  to  "touch"; 
not  mere  touch,  but  one  that  implies  connec- 
tion and  adhesion.  It  is  the  word  having 
much  the  meaning  of  "handle"  or  "exam- 
ine," in  what  our  Lord  says  to  Mary  Magda- 
lene. (Jnim20: 17.)  The  meaning  seems  to  he 
that  the  fitly  framing  and  knitting  together 
are  in  this  wfty  eflTected.  Two  ideas  ajipear  to 
be  expressed  in  the  words  used:  (1)  that.«ort  of 
contact  and  joining  by  which  the  parts  of  the 


Ch.  IV.] 


EPHESIANS. 


71 


according  to  the  etfectual  working  in  t)>e  measure  of 
every  part,  niukeiLi  increase  of  the  body  unto  the 
edifying  ot  itself  in  U>\\'. 

17  This  I  say  therefore,  and  testify  in  the  Lord,  that 
ye  henceforth  walk  not  as  other  Gentiles  walk,  in  the 
vanity  of  their  mind, 


ing  in  due  measure  of  each  several  nart,  niaketli  the 
increase  of  the  body  unto  the  building  up  of  itself 
ill  love. 
17      This  I  say  therefore,  and  testily  in  the  I^)id,  that 
ye  uo  longer  walk  as  the  Gentiles  also  walk,  in  tue 


bod^"^  are  'framed'  and  'knit  together'; 
and  (2)  a  'supply'  of  that  vital  sufficiency 
ti»  this  end,  which  is  the  really  active  force. 
This  supply  is  from  'the  head,'  which  is 
Christ  (t'f  ou,  'from  whom').  Its  actitni  is 
accordins:  tu  the  etfectual  working  in 
the  measure  of  every  part — or,  as  in  the 
Revision,  "according  to  the  working  in  due 
measure  of  each  several  part,"  and  its  effect 
is  that  it  maketh  increase  of  the  body 
unto  the  edifying  of  itself  in  love.  More 
correctly,  in  the  Revision,  "maketh  the  in- 
crease of  tlie  body  unto  the  building  up  of  it- 
self in  love."  The  spiritual  body  of  Christ, 
Avhich  is  the  church,  is  thus  described  as  de- 
riving its  life  from  Christ,  who  is  the  head, 
nil  its  several  parts,  in  the  operation  of  that 
life,  being  framed  and  wrought  together  in 
perfect  symmetry,  like  the  parts  of  man's 
physical  body,  and  so  growing,  making  in- 
crease of  itself,  up  to  'the  measure  of  the  stat- 
ure of  the  fulness  of  Christ,'  all  this  being  'in 
love,'  as  the  element  in  which  all  spiritual 
life  lives.  The  analogy  of  the  spiritual  and 
the  physical  body  of  which  the  apostle  makes 
use  must  not  be  too  literally  pressed.  It  seems 
clear,  however,  that  in  that  part  of  the  whole 
representation  in  which  all  writers  upon  the 
passage  find  so  much  difficulty,  he  avails  him- 
self, for  purposes  of  illustration,  of  that  in  the 
human  body  which  serves  not  only  to  connect, 
but  to  vitally  connect,  all  the  several  parts  of 
this  amazing  mechanism.  The  difficulty  is  in 
finding  a  rejjrosentation  in  English  of  the  pre- 
cise idea  expressed  in  the  Greek.  Taking  the 
words  literally,  they  read  "through  every 
joint  of  the  supply."  To  translate  'by  that 
which  every  joint  supplieth'  is  to  make  of 
the  Greek  noun,  meaning  'supph','  a  verb, 
and  to  ftiil,  after  all,  in  expressing  the  sense 
correctly'.  For  it  is  not  the  'joint'  which 
supplies  tliis  spiritual  vitality  whose  'work- 
ing in  due  measure'  is  in  "each  several 
part."  That  'supply'  is  the  life  itself,  de- 
rived from  Christ,  and  pervading  the  whole 
body.  But,  then,  mere  "contact  with  the 
supply"  (as  Hofmann  and  Barry),  or  "per- 
ception of  supply  "  (as  Meyer),  seems  to  leave 


out  another  important  element  in  the  mean- 
ing, that  which  corresponds  to  the  fiti^'  fram- 
ing and  knitting  together  of  the  several  psirts. 
It  mtiy  be  that  the  rendering  in  the  margin  of 
the  Revision,  "through  every  joint  of  the 
supply,"  which  is  the  most  literal  one,  at  the 
Siime  time,  though  itself  imideiiutite,  comes 
nearest  to  a  full  and  proper  expression  of  the 
id(!a. 

17-24.  Tuk  Renewed  Natuke  axd  the 
New  Life. 

17.  This  I  say  therefore.  The  practictil 
injunctifins  which  follow  are  to  be  viewed  as 
growing  out  of  that  which  has  gone  before. 
These  are  not  precepts  of  a  mere  morality. 
They  belong  to  that '  higher  law  '  of  the  Chris- 
tian life  whose  origin  and  whose  motive  tire 
found  in  the  new  relation  into  which  re- 
deenied  men  are  brought.  Hence  the  force 
of  the  'therefore.'  And  testify  in  the  Lord. 
This  is  to  be  taken,  not  as  an  adjuration. 
"Paul  speaks,"  says  Dr.  Hodge,  "as  one  who 
had  access  to  the  mind  of  Christ,  knew  his 
will,  and  could  therefore  speak  in  his  nsime." 
His  words  are  those  of  one  inspired  and  au- 
thorized to  make  known  the  will  of  'the 
Lord  '  in  the  matters  now  to  be  treated  of. 
That  ye  henceforth  Avalk  not  as  other 
Gentiles  walk.  The  Revision  properly  sub- 
stitutes "no  longer"  for  'henceforth.'  The 
changed  form  is  a  more  distinct  allusion  to 
that  condition  in  which  redeeming  grace  had 
found  these  Gentile  Christians,  and  emjiha- 
sizes  more  strongly  the  appeal  based  ur)on  the 
mercy  and  the  divine  kindness  thn^  shown  to 
them.  The  text  of  Westcott  and  Hort,  fol- 
lowed by  the  Revision,  omits  the  word  for 
'other,'  in  accordance  with  the  reading  in  the 
three  (ddest  mamiscripts,  with  several  others. 
It  is,  however,  found  in  numerous  biter  ones, 
al.so  in  the  Gie<'k  Fathers  and  the  Syriac  Ver- 
sion. Ellicott.  Eadie,  and  Tischendorf  think 
it  should  be  retained  ;  "and  we  can  imagine." 
saj's  Eadie,  "a  finical  retison  for  its  being  left 
out  by  early  copyi.sts,  as  the  Ephesian  Cliris- 
tians  seem  by  'other'  (Aotwa)  to  be  reckoned 
nmonrr  Gentiles  yet."  As  this  Epistle  dwells 
so  much,  in  the  portions  of  it  already  com- 


72 


EPHESIANS. 


[Ch.  IV. 


IS  Having  the  understanding  darkened,  being 
alienated  from  the  life  oi  God  tliruiigh  tlie  ignorance 
that  is  in  them,  because  of  the  blindness  of  iheir  heart : 

19  Who  being  past  feeling  have  given  thenaselvesover 
unto  lascivioLisness,  to  work  all  uuclean,iiess  with 
greediness. 


18  vanity  of  their  mind,  being  darkened  in  their 
understanding,  alienated  from  the  life  of  (Jod 
because  of  the  ignorance   that   is   in    them,  because 

19  of  the  hardening  of  their  heart;  who  being  past 
feeling  gave   themselves   up    to    lasciviousness,   '  to 


2  Or,  to  make  a  trade  of. 


merited  on,  upon  the  ftivor  shown  to  the  Gen- 
tiles, the  Gentile  element  in  the  Ephesian 
Cliurch  being  thus  especially  appealed  to, 
the  expression  'other  Gentiles'  seems  in  this 
j)lace  not  only  a  natural  one,  but  even  neces- 
sary, as  marking  a  distinction  between  the 
converted  Gentile  and  the  unconverted.  The 
change  in  the  Kevision,  in  view  of  these  con- 
siderations, does  not  appear  to  be  well  judged.' 


in  them.  In  order  to  get  the  whole  idea 
correctly,  the  words  which  follow  should  be 
put  in  connection  with  these — becaus^e  of 
the  blindness  (tliat  is,  ihe  hardening)  of 
their  hearts.  Their  alienation  from  the 
life  of  God  is  due  to  two  causes:  ignorance, 
a  result  of 'having  the  understanding  dark- 
ened,' and  their  'hardness  (or,  ^' callous- 
ness^^)  of    heart,'    heathen     ignorance     and 


The  force  of  the  word  '  walk'  has  before  been  ]  heathen  dej)ravity.     In  speaking  here  of  'the 


noticed,  as  denoting  the  habitual  manner  of 
life.  In  the  vanity  of  their  mind.  Thayer 
defines  the  word  for  'mind'  (voCs)  in  this 
place  as  "the  faculty  of  perceiving  divine 
things,  of  recognizing  goodness,  and  of  hating 
evil."     His   more    general    definition,    given 


life  of  God,'  the  apostle  points  to  that  which 
is  the  sole  element  of  true  life  to  man;  that 
which  unfallen  msin  had  in  the  intimacy  of 
his  communion  witli  God,  and  which  redeemed 
man  possesses  again.  From  this  the  heathen 
Gentile  was  alienated:    living  apart  from  it, 


earlier,  is  probably  to  be  preferred:  "  The  ,  and,  as  a  consequence,  '  walking' in  darkness, 
mind,  comprising  alike  the  faculties  of  per-  in  ignorance,  and  that  dei>raved  moral  coiidi- 
ceiving  and  understanding,  and  those  of  feel-  j  tion  indicated  as  a  heart,  or  mortil  nature, 
ing,  judging,  and  determining."  What  the  "calloused"  by  indulgence  in  evil,  and  re- 
apostle  seems  to  have  in  mind  is  that  whole  I  sistance  of  all  good  impulses. 


deteriorated  condition,  intellectual  and  monil, 
into  which  their  hesithenism  had  broughtthem. 
The  words  that  follow  in  the  ne.vt.  verse  may 
then  be  taken  as  particularizing  this  general 
condition.  The  verb  with  which  the  word 
translated  'vanity'  stands  related,  means  "to 
make  empty,"  and  the  word  itself  may  be 
taken,  as  by  Hodge,  to  mean  "moral  and  in- 
tellectual worthlessness  and  fatuity." 

18.  Having  the  understanding  dark- 
ened. "  Being  darkened  in  their  understand- 
ing" is  a  better  rendering.  The  word  here 
for  'understanding'  {iiavoia)  is  a  less  compre- 
hensive one  than  the  word  for  'mind'  in  the 
previous  verse.  The  reference  in  this  place  is 
more  to  intellectual  apprehension;  that  intel- 
lectual eflfect,  however,  being  included  which 
is  a  result  of  moral  depravation.  Being 
alienated  from  the  life  of  God  throngh 
(or,    because    of)    the    ignorance    that    is 


19.  Who  being  past  feeling.  The  inev- 
itable effect  of  what  is  already  said  of  them. 
Ellicott  speaks  of  the  translation  as  an  "ad- 
mirable" one.  Have  given  themselves 
over  unto  lasciviousness.  Wholly  surren- 
dered themselves,  as  if  this  were  the  real 
purpose  and  the  real  good  of  living.  Such  is 
the  natural  result  of  unchecked  habit  of  sin. 
To  work  all  uncleanness  with  greedi- 
ness. The  word  here  translated  'greediness' 
is  the  one  so  frequently  in  the  New  Testament 
rendered  "covetousness."  Its  strict  meaning 
is,  as  given  by  Thayer,  "greedy  desire  to  have 
more.''  Taken  in  connection  with  what  is 
meant  by  'uncleanness,' — indulgence  of  vile 
and  brutal  passions, — it  points  emphatically 
to  the  universal  result  of  such  indulgence,  the 
desire  for  which  "grows  by  that  it  feeds  on." 

Of  the  truth  of  this  whole  description  of 
that  Gentile  world  to  which  so  many  of  these 


[1  The  eighth  edition  of  Tischendorf  omits  AoiTi-a,  as  I  P,  but  it  is  represented  in  the  following  Versions,  both 
do  the  critical  editions  of  I.achmann,  and  Westcott  and  '  the  Syriac,  the  (Jothic,  and  the  .Armenian.  Accordingly, 
Hort.    The  MSS.  X*ABD*FGO'',  with  a  number  of  ;  it  seems  to  me  that  the  evidence  aftniitsl  is  stronger  than 


cursives,  and  the  Vulgate,  Egyptian,  ^thiopic  Versions 
omit  the  word.  The  uncials  that  contain  it  are  of  de- 
cidedly inferior  authority  ;  namely,  X"^  D',  etc.,  E  K  L 


the  evidence/or  its  insertion  ;  and  that  it  is  more  likely 
to  have  been  added  than  to  have  been  omitted  by  tran- 
scribers.— A.  H,] 


Ch.  IV.] 


EPHESIANS. 


73 


20  But  ye  have  not  so  learned  Christ ; 

21  If  so  be  that  ye  have  heard  him,  and  have  been 
taught  by  him,  as  the  truth  is  in  Jesus : 

2J  Tliat  ye  put  otl"  eoncernirig  the  former  conversa- 
tion the  old  man,  which  is  corrupt  according  to  the 
deceitful  lusts  ; 


20  work  all  uncleanness  with  •  };reediiiess.    lint  ye  did 

21  not  so  learn  Christ ;  if  so  be  thai  ye  heard  him,  and 

22  were  taught  in  him,  even  as  truth  is  in  Je^us:  that 
ye  put  away,  as  concernin;;  your  f.u-mer  manner 
of  life,  the  old  uiau,  who  waxeth  currupl  alter  tlie 


1  Or,  covetou8ne8s. 


Ephesian  Christians  so  lately  belonged,  tiiey 
had,  as  Paul  well  knew,  example  and  illus- 
tration all  about  theni.  As  the  metropolis  of 
a  large  and  rich  Rotnan  province,  and  a  great 
centre  of  idolatrous  worship,  Ephesus  was  also 
the  centre  of  those  influences  by  which  iioatlien 
society  was  most  corrupted.  Of  the  brutal  fury 
of  the  Ephesian  populace,  Paul  himself,  and 
tliey  with  hitn,  had  had  full  experience;  while 
of  those  aspects  of  heathen  depravity  which 
came  less  into  the  light,  they  and  he  were 
alike  well  aware. 

20.  But  ye  have  not  so  learned  Christ ; 
better,  did  not-  so  learn  Christ.  The  expression 
'learn  Christ'  is  peculiar  and  unique,"  without 
example."  (Hodge.)  It  would  seem  that  any 
other  form  of  expression  failed  to  satisfy  the 
apostle's  conception.  Christ  is,  in  the  view  he 
here  takes,  not  the  medium,  but  the  object  of 
that  knowledge  to  which  a  Christian,  in  becom- 
ing a  Christian,  attains.  He  knows  more  than 
the  doctrine  about  Christ,  more  than  other  doc- 
trines through  what  Christ  teaches.  He  knows 
Christ,  in  that  apprehension  of  his  personality 
which  includes  all  this,  and  that  7nuch  more 
than  this  which  constitutes  the  ineffable  rela- 
tion existing  between  "  the  saint  tind  his  Sav- 
iour." 

21.  If  so  be  that  ye  have  heard  him,  or, 
that  ye  heard  him.  The  '  if  so  be,'  or  if  indeed, 
is  not  to  be  understood  as  expressing  doubt. 
Another  form  of  expressing  the  same  in 
English  would  be,  "if,  as  I  take  for  granted." 
'Heard  him,'  we  should  here  notice,  is  not 
'heard  of  him.'  It  implies  a  conception  kin- 
dred with  that  in  'learned  Christ.'  The  allu- 
sion is  to  that  intimate  spiritual  experience  in 
communion  with  Christ,  in  wliich  we  come 
into  close  personal  relation  with  him,  so  that 
we  are  as  if  personall3'  taught  and  led  by  him. 
Herein  is  tiie  spring  of  that  new  life  wliich,  as 
the  apostle  is  showing,  .so  contrasts  that  which 
is  Christian  with  that  which  these  converted 
Gentiles  saw  in  the  unconverted  Gentile  world 
around  them.  And  have  been  (were)  taught 
by  {in)  him.  'Taught  in  him,'  the  correct 
translation,  is   not   the  same  as  "taught  by  | 


him."  As  Eadie  explains  :  "One  with  him  in 
spirit,  they  were  fitted  to  become  one  with  him 
in  mind."  As  the  truth  (better,  even  as  truth) 
is  in  Jesus.  The  omission  of  the  article  be- 
fore the  word  for  '  truth  '  is  to  be  noticed.  The 
expression  of  tlie  thought  is  thus  made  more 
general.  The  changeof  name,  'Jesus"  instead 
of  'Christ'  as  used  before,  is  also  particularly 
noticeable.  The  purpose  seems  to  be  to  fix  the 
thought  upon  Jesus  in  his  especially  personal 
and  human  manifestation  ;  that  in  which  he 
comes  nearest  to  us,  and  through  which  he  is 
most  easily  and  perfectly  ai)prehended  by  us. 
The  close  and  vitsil  relation  of  the  true  believer 
with  him  is  still  kept  in  mind.  That  which  in 
this  relation  they  'heard'  and  'were  taught' 
is  that  'truth'  of  which  he  was  the  embodi- 
ment, and  so  is  truth  'in'  him.  Truth  as  in 
Jesus  is  truth  in  such  form  tis  the  Gentile 
world  never  knew,  and  such  as  only  those  can 
know  who  have  'learned  Christ,'  have  'heard' 
him,  and  have  been  'taught  in  him.'  What 
the  truth  specially  intended  by  the  writer  in  a 
present  apjilication  of  his  words  is,  a]ipears  by 
what  follows. 

22.  That  ye  put  off  concerning  the 
former  conversation  the  old  man.  The 
change  in  the  Revision  should  be  noticed. 
The  verb  (iTrofleaflot),  rendered  in  the  Common 
Version  'put  oil''  and  in  the  Revision  'put 
away,'  would  be,  apart  from  the  connection, 
correctly  translated  in  either  way.  (Compare 
Thayer.)  As,  however,  the  antithetical  idea  a 
little  further  on  is  expressed  by  '  put  on,'  it  is 
a  question  if  the  chtinge  made  in  the  Revision 
is  a  desirtible  one.  "The  obvious  allusion  is,"' 
says  Hodge,  "to  a  change  of  clothing.  To 
put  oflP  is  to  renounce,  to  remove  from  us,  as 
garments  which  are  laid  aside."  So  likewise 
Ellicott,  Alford,  Eadie,  and  others.  The 
change  of  'conversation  '  to  "manner  of  life" 
substitutes  for  an  ol)solete  form  one  that  is  in 
accordance  with  present  usage,  'In  the  old 
man.'  The  figure  employed,  as  also  in  Col. 
3  :  9,  in  Rom.  6  :  6,  and  in  other  places,  is  a 
very  striking  one.  It  has  reference  to  that 
opposition  of  'the  flesh'  and  'the  spirit,'  of 


74 


EPHESIANS. 


[Ch.  IV. 


23  Aud  lie  renewed  in  the  spirit  of  your  mind  ; 

24  And  that  ye  put  un  the  new  man,  which  after  God 
is  created  in  righteousness  and  true  holiness. 

25  Wlierefore  putting  away  lying,  speak  every  man 
truth  with  his  neighbour:  for  we  are  members  one  of 
another. 


23  lusts  of  deceit;  aud  that  ye  be  renewed  in  the  spirit 

24  of  your  mind,  and  put  ou  the  new  man  i  who  after 
God  hath  been  created  in  righteousness  and  holiness 
of  truth. 

25  Wherefore,  putting  away  falsehood, speak  ye  truth 
each  one  with  his  neighbour:  for  we  are  member!) 


1  Or,  who  is  a/ter  God  created,  etc. 


which  mention  is  found  in  other  writings  of 
this  apostle,  and  of  which  every  renewed  per- 
son is  conscious.  The  resistance,  the  subdu- 
ing, the  absolute  overcoming  of  those  sinful 
propensities  and  habits,  and  the  abandoning 
of  those  sinful  acts  which  are  so  contrary  to 
the  new  principle  of  spiritual  life  begotten  in 
us  in  our  regeneration,  is  the  putting  otl'of  the 
old  man  ;  represented  here  under  the  figure  of 
the  liiyiiig  aside  of  an  uncomely  garment,  that 
another  and  better  may  be  put  on.  Which  is 
corrupt  according  to  the  deceitful  lusts; 
or,  waxeth  corrupt  after  the  lusts  of  deceit. 
The  rendering  of  the  last  clause  in  the  Com- 
mon Version  misses  the  striking  antithesis  in 
'  lusts  of  deceit"  here,  and  "holiness  of  truth," 
as  in  the  Revised  Version,  at  the  end  of  ver.  24, 
which  two  renderings,  besides,  are  in  accord- 
ance with  the  Greek.  The  expression  'lusts 
of  deceit'  reminds  us  of  "deceitfulnessof  sin." 
(Hebr.3 :  13.)  Tliere  is  almost  a  personification,  as 
if  this  'deceitful'  element  in  all  sin  were 
some  insidious  evil  spirit,  misleading  and  be- 
traying. That  the  old  nature  'waxes  corrupt,' 
tends  to  go  ever  from  bad  to  worse,  is  one  of 
the  commonest  and  saddest  of  all  human 
experiences. 

23.  And  be  renewed  in  the  spirit  of 
your  mind.  Some  question  has  arisen  among 
critics  as  to  whether  the  Greek  verb  here 
{iLvav€ov<Teai.)  shall  be  taken  as  in  the  middle 
voice  ("renew  yourselves"),  or  in  the  passive 
("be  renewed").  Upon  this  Ellicott  says: 
"The  active  [of  this  verb]  is  certainlj'  rare; 
still,  as  Harless  satisfactorily  shows,  the  mid- 
dle, both  in  its  simple  and  metaphorical  sense, 
is  so  completely  devoid  of  any  reflexive  force, 
and  is  j^ractically  so  purely  active  in  meaning, 
that  no  other  form  than  the  passive  can  possi- 
bly harmonize  with  the  context.  There  is, 
therefore,  a  very  important  distinction  to  be 
noticed  between  the  'put  off  the  old  man'  in 
ver.  22  and  this  'be  renewed'  in  ver.  23.     In 


the  former  we  are  active;  it  is  the  overcoming 
and  crushing  out  of  what  remains  of  sinful 
propensity  and  habit;  in  the  latter  we  are  tlie 
subject  of  that  divine  renewal  of  which  the 
apostle  speaks  in  the  next  verse.  Whether 
"spirit"  (irvevixari)  shall  in  this  place  be  under- 
stood as  the  Holy  Spirit  (Ellicott),  or  as  "the 
governing  spirit  of  the  mind"  (De  Wetto, 
Eadie,  Hodge,  Meyer,  in  his  later  edition), 
would  now  perhaijs  not  be  much  debated 
among  commentators.  The  meaning  clearly 
is  tliiit  governing  principle  in  man  by  which 
alike  his  inner  life  and  his  outer  life  are  ruled 
and  shaped. 

24.  And  that  ye  put  on  the  new  man. 
Denoting  that  active  attention  to  all  which 
concerns  growth  in  grace,  which  conditions 
gifts  of  the  Spirit  in  the  process  of  spiritual 
renewal.  Which  after  God.  In  the  like- 
ness of  God,  in  a  restoration  of  tluit  "image" 
which  in  such  a  high  and  important  sense  was 
lost  in  the  fall.  To  that  effect  Ellicott  quotes 
Irena?us  with  approval.  ^  Is  .created  in 
righteousness  and  true  holiness — or,  as  in 
the  Revised  Version,  "in  righteousness  and 
holiness  of  truth."  The  use  of  the  strong  word 
'created'  is  here  to  be  noticed,  as  showing 
how  truly  and  entirely  this  work  of  renewal, 
as  such,  is  cf  God.  '  In  holiness  of  truth  '  is  a 
phrase  antithetical  to  'lusts  of  deceit'  above. 
It  is  truth  in  the  inward  parts,  truth  in  its 
deepest  and  largest  meaning,  as  distinguished 
from  that  'deceit'  of  which  is  born  not  only 
error  and  unbelief  and  falsehood,  but  the 
whole  brood  of  what  is  most  hateful  to  God 
and  ruinous  to^nan. 

4  :  25-5  :  2,  Law  of  the  New  Life  in 
Spec'ifk"  Precepts. 

25.  Wherefore  putting  away  lying, 
speak  every  man  truth  with  his  neigh- 
bour. Compare  Zech.  8  :  16.  Whtit  remains, 
to  the  end  of  the  chapter,  is  the  practical  con- 
clusion drawn,  in  the  form  of  specific  precept, 


*"  Ut  quod  perdideramus  in  Adam,  id  est,  secundum 
imaginem  et  simi/iliidinem.  es.se  Dei,  hoe  in  Christo  Jesu 
reciperemus."    "That  what  we  lost  in  Adam— that  is, 


to  be  in  the  image  and  likeness  of  God— in  Christ  Jesus 
we  might  recover." 


Ch.  IV.] 


EPHESIANS. 


75 


26  Be  ye  angry,  and  sin  not;  let  not  the  suu  go  down  I  2G  one  of  another.    Be  ye  angry,  and  sin  not:  let  not 
upon  your  wiiuii:  27  the  sun  go  down  upon  your  i  wrath:  neither  give 

27  Neither  give  place  to  the  devil.  28  j)luce  to  the  devil.     Let  him  that  stole  steal  uo  more: 

28  Let  him  that  stole  steal  uo  more;  but  rather  let  | 


1  Gr.  provocation. 


from  what  has  just  been  said.  In  the  way 
described  these  Ephesian  Christians  liavo 
'learned  Christ';  they  have  been  'taught  in 
him,  even  as  truth  is  in  Jesus'  ;  tlieir  renewal 
'in  righteousness  and  holiness  of  trutli '  is 
assumed.  These  that  follow  are  the  things 
thenceforth  not  to  be  considered  possible  for 
them.  Tile  precepts  given  are  not  siinplj' 
parts  of  a  moral  code.  They  are  the  logical 
outcome  of  Christianity  itself.  This  is  implied 
in  the  very  first  of  the  precepts  given,  if  we 
take  the  participle  in  its  past  tense,  asit  would 
seem  we  should — having  put  aioay ;  it  is  as- 
sumed that  this  of  wliich  mention  is  made, 
and  which  was  a  characteristic  of  the  'old 
man,'  has  now  been  putaway.  These  renewed 
persons  are  now  viewed  as  walking  'in  holi- 
ness of  truth.'  The  'lying,'  according  to  Eli i- 
cott  and  the  Revision,  should  be  "falsehood," 
that  principle  of  falseness  out  of  which  every 
manner  of  'lying'  proceeds.  Thus  'speak- 
ing every  man  truth  with  his  neighbour'  will 
mean  more  than  barely  telling  tiie  truth  as 
occasion  calls.  It  means  that  each  member 
of  this  Christian  cotnmunity  shall  deal  with 
every  other  in  absolute  truthfulness  in  all  re- 
spects. Hence  the  force  of  the  reason  given — 
for  Ave  are  members  one  of  another. 
Members  of  the  one  body  of  Christ,  we  tire  in 
a  like  relation  each  with  the  other,  and  should 
be  true  to  each  other,  in  every  best  meaning 
of  the  word. 

26.  Be  ye  angry,  and  sin  not.  Compare 
Ps.  4  :  4.  Critics  are  not  agreed  how  to  treat 
these  two  closely  connected  imperatives. 
AViner  holds  the  meaning  of  the  words  to  be 
"unquestionably  this,"  "We  should  not  let 
anger  lead  us  into  sin."  He  makes  the  first 
imperative  "pertiiissive,"  and  the  second 
"jussive."  Meyer,  upon  the  other  hand,  as 
quoted  by  AViner,  though  with  disapproba- 
tion, "holds  that  of  two  closely  connected 
imperatives,  the  one  cannot  denote  a  permis- 
sion and  the  other  a  cotnmand."  Against 
this,  Winer  quotes  an  example  of  such  usage 
in  the  saying:  "  Go  (I  give  j'ou  leave),  but  do 
not  stay  above  an  hour."  Ellicott  thinks  this 
plausible,  but  not  wholly  satisfactory  as  re- 


gards New  Testament  usage.  Ellicott's  own 
view  is:  "Both  imperatives  are  jussive  [that 
is,  in  the  nature  of  a  command] ;  as,  however, 
the  second  imperative  is  used  with"  'not'(M'i) 
"its  jussive  force  is  tliereb}-  enhanced,  while 
tlie  alSrmative  command  is,  by  juxtaposition, 
so  much  obscured  as  to  be  in  effect  little  more 
than  a  participial  member,  though  its  intrinsic 
jussive  force  is  not  to  be  denied."  The  mean- 
ing of  the  injunction  then  would  be,  in  ettect, 
"being  angry,  sin  not";  or,  perhaps,  "shun 
sinful  anger."  This  would  imply  that  there 
is  a  kind  'of  anger  or  indignation  which  is  not 
sinful,  and  this  is  no  doubt  true.  Let  not  the 
sun  go  down  upon  your  wrath.  A  ditier- 
ence  is  to  be  recognized  between  "anger" 
(opv^)  and  "wrath"  (-irapopyiana^).  The  latter 
means  more  a  sudden  ebullition  of  temper, 
such  as  iirises  under  provocation  of  some  sort. 
What  the  apostle  enjoins  is  that  this  be  ttt 
once  brought  under  control  and  subdued. 
"Anger"  {hpyri)  may  bo  that  just  revolt  of  the 
mind  against  what  is  sinful,  or  unjust,  or 
shameful,  which,  while  proper  in  itself,  and 
in  certain  circumstances  even  a  duty,  must 
still  be  so  exercised  by  us  that  in  it  we  shall 
not  'sin.' 

27.  Neither  give  place  to  the  devil.  The 
connection  with  the  previous  injunction  is  very 
close,  especially  with  the  concltuling  words  of 
the  previotis  verse.  The  indulgence  of  exas- 
perated feeling  gives  place,  o])p  irtunity,  for 
temptation  and  the  Tempter.  There  ought 
not  to  be  any  doubt  as  to  the  personal  charac- 
ter of  the  allusion  in  'the  devil'  (6ta3oAo9), 
not  "accuser,"  "calumniator."  No  such 
jejune  conception  is  in  the  apostle's  mind. 
He  uses  the  word  in  its  "constant  and  regular 
meaning  in  the  New  Testament"  (Ellicott), 
for  "the  devil."  It  is  "a  name,"  says  the 
same  writer,  "derived  from  the  fearful  nature 
and,  so  to  say,  office  of  the  Evil  One,"  as 
man's  "accuser."  fclatan  is  the  more  personal 
appellation. 

28.  Let  him  that  stole  (or,  the  stealer)  steal 
no  more.  It  may  seem  singular  that  an  in- 
junction of  this  nature  should  be  necessary  in 
a  letter  to  a  Christian  Church.    It  is  to  be 


76 


EPHESIANS. 


[Ch.  IV. 


hiiu  labour,  working  with  ki.s  hands  the  thing  which 
is  gooil,  tlial  he  may  have  to  give  to  hiiu  that  iieedeth. 

2y  Let  no  corrupl  coniiuunicatiuii  proceed  out  of  your 
luouih,  but  that  which  is  good  to  the  use  of  edifying, 
tliat  it  may  minister  grace  unto  the  hearers. 

SO  And  "grieve  not  tlie  Holy  Spirit  of  God,  whereby 
ye  are  sealed  unto  the  day  of  redemption 


but  rather  let  him   labour,  working  with  his  hands 
the  thing  that   is  good,  that  he  may  have  whereof 

29  to  give  to  him  that  hath  need.  Let  n<>  corrupt  si)et  ch 
proceed  out  of  your  mouth  but  such  as  is  good  for 
1  edifying  as  the  need  may  be,  that  it  may  give  grace 

30  to  them  that  hear.  And  grieve  not  the  Holy  .>pirit 
of  God,  iu  whom  ye  were  sealed  unto  the  "day  of 


1  Or,  the  building  up  of  the  need. 


borne  in  mind,  however,  how  venial  an  oftense 
ordinary  thieving  w:ts  in  the  e3'e  of  Pagan 
morality.  It  niay  be,  too,  that  the  reference 
is  mainly  to  that  which  had  been,  in  their 
unconverted  sttite,  the  habit  of  certain  mem- 
bers of  the  Ephesian  Church.  The  injimction 
would  tlien  be  in  effect  the  indication  of  one 
importiint  particular  in  which  the  life  of  the 
Christian  and  the  life  of  the  Pagan  must  dif- 
fer. Whiit  a  Christian  must  do,  instead  of 
living  as  the  thief  does  by  the  labor  of  others, 
he  shows  in  what  follows.  But  rather  let 
him  labour,  working  with  his  hands  the 
thing  which  is  good.  Honest  industry, 
occupation  in  a  worthy  calling,  is  a  part  of 
Christianity.  That  he  may  have  to  give 
to  him  that  needeth.  An  appropriate  and 
needful  suggestion  that  our  labor  is  not  to  be 
regarded  for  our  own  good  alone,  but  that 
there  may  be  means  for  doing  good  to  others. 
29.  Let  no  corrupt  communication  (Rev. 
Ver.,  speech)  proceed  out  of  your  mouth. 
The  word  here  rendered  'corrupt'  (aapnoi)  oc- 
curs also  in  Luke  6  :  43,  and  the  parallel  passage 
in  Matt.  12  :  33;  reading,  as  in  Luke :  "  For  a 
good  tree  bringeth  not  forth  corrupt  fruit: 
neither  doth  a  corrupt  tree  bring  forth  good 
fruit."  In  such  a  connection  the  word  means 
"worthless,"  as  also  in  Matt.  13:48,  where 
the  application  is  to  fishes.  The  stricter 
meaning  seems  to  be  that  which  has  become 
putrid,  and  thus  unfit  for  use.  Of  course,  in 
the  passage  now  before  us,  the  use  made  of  the 
word  is  figurative,  and  means  along  with  what 
is  positively  bad,  that  also — as  what  follows 
clearly  implies — which  is  either  in  any  wav 
hurtful,  or  even  not  in  some  way  useful.  But 
that  which  is  good,  to  the  use  of  edify- 
ing. The  rendering  in  the  Revision,  "for 
edifying  as  the  need  may  be,"  is  the  more 
correct.  The  principle  of  conduct  involved 
is  simply  this:  That  Christians  should  guard 
their  speech  as  they  guiird  their  actions  ;  aim 
to  have  their  conversation,  not  only  not  either 
disgraceful  or  frivolous,  but  positively  suited 
in  some  way  to  benefit  those  with  whom  they 


converse.  This  does  not  forbid  ch.-erfuhu'ss 
of  intercourse,  nor  those  genialities  which  lend 
grace  to  society;  nor  does  it  require  that  con- 
versation shall  be  always  on  grave  subjects. 
But  it  requires  that  there  shall  be  a  curb  upon 
the  tendency  to  carry  a  htirmless  gayety  into 
frivolity,  tind  especially  condemns  everything 
whatever  that  partakes  of  the  shameful  or  the 
vile.  That  it  may  minister  grace  to  tlie 
hearer.  Give  grace  is  the  more  literal  trans- 
lation. It  is  grace,  however,  in  the  sense  of 
"benefit." 

30.  And  grieve  not  the  Holy  Spirit  of 
God.  Some  commentators  (as  Harless)  would 
make  this  verse  independent  of  connection 
with  what  goes  before,  giving  it  the  force  of  a 
general  precept.  The  connecting  particle 
'and'  {Kai)  makes  it  necessary  to  recognize 
the  relation  of  what  is  said  here  to  what  ap- 
pears in  ver.  25-29.  The  implication  is  that 
by  conduct,  and  even  by  conversation,  such 
as  those  addressed  are  wiirnedtigainst,  one  may 
'grieve'  the  Holy  Spirit  This  language,  as 
applied  to  'the  Holy  Spirit  of  God,'  distinctix' 
recognizes  his  persomility.  Such  a  word 
could  not  be  in  any  proper  use  of  terms  even 
figuratively  applied  to  an  "operation,"  or  an 
"influence."  As  thus  used  of  tiie  personal 
Spirit,  it  teaches  us  that  the  ministry  of  that 
gracious  Divine  Person  may  be  re[)elled  tmd 
driven  from  us,  if  not  finally,  yet  so  as  to  oc- 
casion great  spiritual  loss;  the  representation 
of  this  effect  by  the  word  'grieve,'  however, 
more  than  hints  at  the  fact  that  this  ministrj'^ 
is  one  which  expresses  toward  the  subject  of 
it  a  real  divine  interest,  an  interest  susceptible 
of  tender  concern  in  our  behalf.  Whereby 
ye  are  sealed.  In  whom  is  a  more  correct 
rendering,  and,  besides,  expresses  the  thought 
with  far  greater  exactness.  Sealed  by  the 
Spirit  might  imply  something  mechanical. 
Sealed  in  the  Spirit  expresses  the  fact  of  a 
relation  to  him  such  as  that  he  becomes  the 
element,  so  to  speak,  of  our  spiritual  life. 
Thus  the  sealing  is  that  gracious  effect  of  life 
in  this  element  which  appears  in  growth  in 


Ch.  IV.] 


EPHESIANS. 


77 


31  Let  all  bitteruess,  and  wrath,  and  anger,  and 
clamour,  and  evil  speaking,  be  put  away  froui  you,  with 
all  malice: 

3J  And  be  ye  kind  one  to  another,  tenderhearted, 
forgiving  one  another,  even  as  God  for  Christ's  sake 
hath  forgiven  you. 


31  redemption.  Let  all  bitterness,  and  wrath,  and 
auger,  and  clamour,  and  railing,  be  put  away  from 
you,  with  all  malice:  and  be  ye  Kind  one  to  another, 

32  temier-biarled,  forgiving  each  uther,even  asUoU  aUo 
in  Christ  forgave  '  you. 


1  Many  aoolent  sutborltiea  read  ua. 


grace  and  enlarged  Christian  experience. 
Unto  the  day  of  redemption,  then,  points 
to  that  ultimate  result  of  all,  in  which  the 
final  victories  of  grace  for  each  one  are 
achieved.  Tiiere  seems  to  be,  in  the  language 
used,  a  suggestion  of  that  which  we  mean  by 
the  doctrine  of  the  saint's  perseverance;  and 
also  as  to  that  in  which  such  experience  con- 
.sists.  It  is  life  in  the  Spirit  of  God  as  in  a 
divine  element,  which  promotes  in  us  more 
and  more,  unto  a  final  perfection  in  glory,  the 
work  of  saving  gr:-ice. 

31.  Let  all  bitterness,  and  wrath,  and 
anger,  and  clamour,  and  evil  speaking, 
be  put  away  from  you.  A  comprehensive 
})rohibitio:i,  having  reference  to  violences  of 
temper  of  every  sort,  and  withal,  the  cherish- 
ing of  that  'bitterness'  which  is  the  expressly 
evil  spirit  in  such.  With  all  malice.  That 
lurking  animosity,  often  cherished  almost 
without  consciousness  till  something  occurs  to 
bring  it  forth,  like  a  wild  beast  from  his  cage.  I 
The  apostle  particularizes  thus,  no  doubt,  with  [ 
a  view  to  fix  attention  specifically  upon  those 
liabilities  against  which  Christians,  even  in 
their  relations  with  each  other,  need  to  be  on 
their  guard. 

32.  And  be  kind  one  to  another.     Be-  I 
cnme  kind  is  a  more  recent  rendering  of  the 
Greek  {yiveaBe),  suggesting  that  the  substitu-  i 
tion  of  a  spirit   wholly    Christian  for   these 
things  of  which  he  has  been  speaking,  may  j 
be  a  matter  of   growth  and   attainment,  as, 
indeed,    with  possiblj'  every  one  it  must  be.  ' 
The  Greek  for  '  kind  '  (xpr\<n6^)  is  a  word  hav- 
ing much   fullness  of  meaning — "full  of  be- 
nign   courtesy,"  says   Eadie,   "distinguished 
by  mutual  attachment,  the  bland  and   gen- 
erous   interchange  of  good    deeds,    and   the 
earnest   desire    to   confer    reciprocal    obliga- 
tions."     Tender-hearted,   forgiving    one 
another.     Ellicott  quotes  Origen  as  calling 
attention  to  the  fact  that  the  apostle  uses  the 
reflexive  pronoun  (eavroi?)  for  '  one  another,' 
almost  as  if  he  had   said   "forgiving  your- 
selves."     The   u.-e   of   this    pronoun    in    the 


plural  in  the  sense  of  the  reciprocal  one 
(oAAiAois),  is  not  uncommon.  It  occurs  in 
Col.  3  :  13,  where  we  have  the  same  exjires- 
sion  as  here,  "forgiving  one  another,"  and  in 
ver.  16  of  the  same  chapter,  "teaching  and 
admonishing  one  another."  Origen's  view 
seems  to  have  been  that  what  was  thus  done 
to  one  another  was  done  to  themselves;  and 
Eadie  appears  to  think  that  in  such  connec- 
tions as  this  the  form  used  nisiy  have  an  "em- 
phatic significance"  of  this  nature.  "Forgiv- 
ing yourselves,"  "admonishing  yourselves," 
if  allowed  as  alternative  renderings,  would 
certainly  seem  to  suggest,  at  this  intere-ting 
point  of  view,  the  oneness  of  that  relation  into 
which  Christians  are  supposed  to  be  brought 
in  their  conversion  and  their  organic  union  in 
the  church.  Even  as  God,  for  Christ's  sake 
(or,  as  God  in  Christ)  hath  forgiven  you. 
The  change  in  the  translation  should  here 
again  be  noticed.  The  apostle  does  not  mean 
"for  Christ's  sake,"  and  it  is  doubtful  if  that 
form  of  expression  is  strictly  Scriptural.  "W'liat 
he  says  here  is  "as  God  in  Ciirist,"  revealed, 
acting,  speaking  in  him.  In  Christ  we  see 
the  forgiving  grace  of  God  manifested  and 
oflTered ;  while  in  the  accejitance  of  Christ  by 
faith,  that  forgiving  grace  becomes  jin  experi- 
ence and  a  possession.  Christians,  in  that 
relation  with  each  other  upon  which  the  apo.«- 
tle  has  been  dwelling  in  these  last  verses  of 
the  chapter,  have  had  experience  of  this  grace. 
As  God  in  Christ  forgave  them  they  .should 
forgive;  be  'kind  one  to  another,  tender- 
hearted,' finding  in  the  exceeding  kindness  of 
God  in  Christ  toward  them  an  example  and 
a  model. 

SUMMARY   OF    THE    EXPOSITIOX. 

Paul's  conception  of  the  church,  in  this 
chapter,  and  indeed  throughout  the  Epistle, 
diflTers  in  one  respect  from  that  which  we  find 
to  be  common  with  him.  Usually,  where  this 
is  his  topic,  he  has  in  view  circumstances  as 
connected  with  the  chiircli  or  the  person  ad- 
dressed, which  give  him  occasion  for  treating 


78 


EPHESIANS. 


[Ch.  IV. 


of  those  things  which  concern  the  Christian 
organization  strictly  as  such,  or  the  officials  of 
the  organization,  with  particular  reference  to 
their  required  character  and  assigned  duties. 
It  suits  the  general  purpose  of  this  Epistle  that 
the  church  should  be  viewed,  not  with  refer- 
ence to  organization,  but  with  reference  to 
spiritual  unity.  He  accordingly  does  not,  in 
this  chapter,  where  we  speak  of  him  as  setting 
forth  the  doctrine  of  the  "church,"  make  use 
of  that  term  itself  at  all,  although  in  the  fifth 
chapter  (ver.  20,  27, 32)  we  find  him  using  the 
term,  and  in  this  same  large  sense.  Here  it  is 
'the  body  of  Christ' — a  spiritual  unity,  com- 
prehensive of  all  the  redeemed,     (ver. a-e.) 

A  like  view  is  presented  of  that  official  pro- 
vision, in  which  the  needs  of  the  church,  in 
this  large  sense,  in  fulfillment  of  its  mission, 
are  anticipated,  (ve..  7-12.)  Apostles,  prophets, 
evangelists,  pastors,  and  teachers  are,  as  here 
considered,  not  persons  assigned  to  these 
spheres  of  service  by  choice  of  their  brethren, 
and  so  are  not  treated  of  in  any  individual 
capacity,  but  are  simply  'gifts'  of  Christ  to 
his  church.  In  his  ascension  to  that  headship 
over  his  church,  as  in  its  spiritual  unity  'his 
body,' he  'received'  these  'gifts.'  In  other 
words,  it  belonged  to  him  in  the  exercise  of 
this  headship  to  provide  in  this  way  for  the 
exigencies  and  the  various  conditions  of  that 
mission  which  his  church  in  the  ages  of  its 
earthly  career  was  to  fulfill. 

In  this  view  of  the  church  and  its  ministry, 
there  seems  to  be  anticipation  of  much  that  is 
now  history.  As  we  find  it  here,  we  can 
scarcely  speak  of  it  as  prophecy ;  yet  the  apos- 
tle, as  even  a  knowledge  of  human  nature  and 
the  usual  course  of  human  events  might  sug- 
gest, much  more  when  enlightened  and  di- 
rected by  the  Spirit  of  inspiration,  seems  to 
forecast  those  vicissitudes  which  now  are  mat- 
ter of  record,  and  yet  to  foresee  a  time  when 
the  spiritual  unity  of  the  body  of  Christ,  the 
church  purchased  with  his  blood,  should  be  a 
unity  in  fact,  and  not  alone  in  conception. 


(Ver.  13-16.)  To  effect  this  is  great  part  of  the 
purpose  of  that  ministry  which  the  Lord  ap- 
pointed, while  it  is  to  be,  in  every  age,  the 
aspiration  and  the  hope  of  those  who  have 
"the  mind  of  Christ." 

It  is  as  belonging  to  this  high  spiritual  fel- 
lowship that  Paul  would  have  these  to  whom 
he  writes  view  themselves,  and  of  this  'voca- 
tion' he  would  have  them  be  '  worthy.'  They 
are  to  see  themselves  in  even  a  more  sacred 
relation  than  that  of  their  visible  church  fel- 
lowship. They  are  of  that  communion  into 
which  their  redeeming  Lord  has  brought  him- 
self, in  vital  and  holy  relations.  They  are  of 
that  spiritual  'body'  of  which  he  is  the  spir- 
itual Head.  Their  life  is  in  their  union  with 
that  body.  Separation  from  it  must  be  death. 
It  is  through  their  regeneration  that  they  have 
come  to  he  of  this  body.  It  is  only  'the  new 
man'  that  can  be  in  harmony  with  that  rela- 
tion. 'The  old  man'  is  wholly  discordant, 
and  by  as  much  as  it  still  exists  and  prevails,  is 
dishonoring  and  unworthy.  Hence,  that  high 
motive  which  the  apostle  urges  for  purity  of 
character  and  holiness  of  life.     (ver.  n-32.) 

In  the  conception  of  the  church  here  found 
there  is  nothing  of  the  strictly  formal  and  the 
organic,  save  as  these  may  compose  a  part  of 
that  practical  law  of  the  Christian  life  which 
the  apostle  hence  deduces.  It  will  simply  fol- 
low that  in  all  their  organic  relations  with 
each  other  Christians  should  seek  after  that 
unity  of  faith  and  that  fidelity  in  all  Christian 
observance  which  are  implied  in  the  high  spir- 
itual ideal  set  before  them.  Neither  is  there 
in  this  conception  of  the  church  any  possible 
element  of  the  hierarchical.  The  ministry 
described  is  a  ministry  purely,  a  service.  The 
unity  toward  which  it  serves  is  a  'unity  of 
faith,'  not  of  rule  upon  the  one  side  and  of 
subservience  on  the  other.  The  whole  concep- 
tion is  in  eminent  harmony  with  that  saying 
of  the  Lord  himself:  "One  is  j'our  Master, 
even  Christ,  and  all  ye  are  brethren." 


Ch.  v.] 


EPHESIANS. 


79 


CHAPTEK  V. 


BE  ye  therefore  followers  of  God,  as  dear  children  ; 
l  And  walk  in  love,  as  Chrisl  also  halli  loved  us, 
and  hath  given  hiiusell'  lor  us  an  oQering  and  a  sacrifice 
to  God  for  a  sweetsuielling  savour. 


1  Be  ye  therefore  imitators  of  God,  as  beloved  chil- 

2  dren ;  and  walk  in  love,  even  as  Chrisl  also  loved 
you,  and  gave  himself  up  for  >  us,  an  ulferiug  and  a 


1  Some  aucieai  auihuriiteii  rend  you. 


Ch.  5  :  1.  Be  (or,  become)  ye  therefore 
fullowers  (or,  imitators)  of  God.  The  divi- 
sion b^^  chapters  is  often  in  a  degree  mislead- 
ing as  respects  the  connection  of  the  thougiit. 
If  we  read  the  last  verse  of  the  previous  chap- 
ter and  the  first  verse  of  the  present  one  to- 
gether, the  proper  connection  will  be  fully 
apparent :  '  Be  \'e  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God 
for  Christ's  sake  {God  in  Christ)  hath  forgiven 
you.  Be  ye  therefore  followers  (or,  imitators) 
of  God  as  dear  children  (or,  children  beloved), 
and  walk  in  love,'  etc.  God's  kindness,  for- 
bearance, perhaps  we  may  even  say  'tender- 
heartedness,' in  f(jrgiving  us,  suggests  a  rule 
of  conduct  for  ourselves  in  the  mutual  rela- 
tions of  our  Christian  fellowship.  AVe  should 
again  notice,  in  view  of  the  'imitation'  here 
spoken  of,  and  referring  to  the  more  correct 
rendering  of  4  :  32,  that  it  is  'as  God  in  Christ 
hath  forgiven,'  not  'for  Christ's  sake.'  There 
is,  therefore,  an  express  and  definite  for.Ti  of 
the  example.  The  model  to  be  followed  is 
seen  in  a  divine-human  personality,  in  which 
God's  exceeding  kindness  is  manifested,  while 
every  expression  of  loving  compassion  seen  in 
Christ,  his  person,  his  words,  his  acts,  his  suf- 
ferings, expresses  really  the  loving  kindness 
of  God.  "When,  accordingly,  our  Lord  is 
taken  as  the  model  of  that  which  Christians 
should  be  in  tlieir  relations  with  one  another, 
it  is  not  alone  as  the  model  of  a  perfect 
humanity,  but  also  as  the  model  of  such  a 
humanity,  expressing  what  isdivine  in  utmost 
tenderness,  compassion,  and  love.  It  should 
be  observed  that  we  give  as  the  proper  render- 
ing: 'Beco)ne  ya  theroiore  imitators  of  God.' 
The  Revision  follows  the  Common  Version 
here,  but  Ellic(.tt  and  Eadie  take  the  Greek 
word  (yiVeo-fle)  in  its  proper  force.  So  used  it 
seems  to  express  better  the  Christian  attain- 
ment in  the  jiarticular  named  as  the  ideal  one. 
As  dear  children  (or,  ^  as  children  beloved'). 
Not  only  arc  those  who  are  beloved  under 
obligation  to  the  exercise  of  love  in  return, 
but  the  fact  of  being  beloved   and   the  con- 


sciousness of  it  supply  a  moral  force  in  that 
same  direction.  In  the  thougiit  itself  of  God's 
love  for  his  people,  much  more  in  the  i)eroonal 
consciousness  of  tliat  love  as  an  experience, 
there  is  what  resembles  the  atmosphere  of 
mutual  tenderness  in  which  the  members  of  a 
united  and  affectionate  household  live  from 
day  to  day.  It  is  not  love  begotten  of  a  sense 
of  duty,  but  spontaneous  mutual  interchange. 
So  would  the  apostle  have  his  bretliren  be,  as 
God's  'beloved  children.' 

2.  And  Avalk  in  love.  This  would  be  the 
natural  effect  of  what  is  named  in  the  previous 
verse.  In  such  circumstances  as  those  de- 
scribed, Christian  love  becomes  the  proper 
element  of  the  Christian  life — the  love  toward 
one  another  of  those  who  are  God's  beloved 
children,  and  whose  mutual  love  has  in  that 
common  relation  with  the  loving  Father  its 
original  and  perennial  source.  As  Christ 
also  hath  loved  us.  It  is  'God  in  Christ' 
whose  '  beloved  children  '  we  are.  Hence  the 
propriety  of  this  more  specific  reference  to 
him.  Indeed,  whether  such  specific  reference 
be  to  the  Father  or  to  the  Son,  it  is  equally 
appropriate,  since  in  essence,  as  well  as  in  the 
form  of  manifestation  here  alluded  to,  these 
two  "are  one."  And  s'ven  himself  for  ns, 
an  offering  and  a  sacrifice  to  God.  The 
word  here  used  is  not  simply  (Siiuni)  'give,' 
but  (irapaSiSio/jii)  'surrender,'  as  to  deliver  into 
custodj',  or  surrender  one  for  punishment. 
(Thayer.)  Taken  with  the  reflexive  pronoun 
(iavT'ov),  it  means  giving  one's  self  up  with  a 
view  to  some  specific  purpose.  Hence  the 
more  correct  force  of  the  rendering  in  the 
Revision,  "gave  himself  np  for  us."  The 
force  of  the  preposition  (itntp)  "for  "  should 
also  be  noticed.  With  the  genitive,  as  here, 
Thayer  gives  it  as  meaning,  in  New  Testa- 
ment usage,  for  the  "safety  "  or  the  "advan- 
tage" of  another.  The  primary  meaning, 
with  the  genitive,  he  states  as  "over," 
"above,"  "across."  The  secondary  meaning, 
which  is  that  of  the  word  in  its  New  Testa- 
ment use,  is,  he  adds,  in  allusion  to  the  fact 


80 


EPHESIANS. 


[Ch.  V. 


3  But  furnication,  and  all  uncleanness,  or  covetoiis- 
ness,  let  it  uoi  be  once  uanied  amung  you,  as  becouieih 
sain  IS ; 


3  sacrifice  to  God  for  an  odour  of  a  sweet  smell.  But 
fornication,  and  all  umii-aiincvs,  or  covetuusness,  let 
it  not  even   be    named    amuiig    you,  as    bccom'eth 


that  "one  who  does  a  thing  for  another  is 
conceived  of  us  standing  'over'  the  one  whom 
he  would  shield  or  deiend."  In  this  sense 
and  in  this  way  Christ  'gave  hinaself  up  for 
us.'  'An  otlering  and  a  sacritice  to  God.'  He 
gave  himself  up  to  God,  and  for  us.  The 
vicarious  nature  of  this  self-surrender  seems 
to  be  thus  made  most  plainly  evident.  The 
purpose  of  the  vicarious  self-oft'ering  is  further 
very  distinctly  implied  in  the  words,  'offering 
and  sacrilice.'  These  words  seem  to  carry 
their  distinction  of  meaning  in  the  proper 
sense  of  each.  'Offering'  is  the  more  general 
term,  'sacrifice'  the  more  specilic  one.  Many 
things  may  be  spoken  of  as  offerings  which 
are  not  sacrilice.  That  which  is  offered  in 
sacrifice  is  offered  in  a  special  way — one  which 
is  implied  in  the  word  for  'sacrifice'  (Ovaia). 
It  is  the  word  occurring  at  1  Cor.  10  :  18, 
"Have  not  they  which  eat  the  sacrifices 
(flvo-ias)  communion  with  the  altar?"  where 
the  reference  is,  as  the  connection  shows,  to 
victims  offered  in  sacrifice.  The  sense  of  the 
word  meaning  'ofteriiig'  in  general  (n-poo-- 
4)«upoy)  might  be  satisfied  by  that  vievv  of  our 
Lord  which  regards  him  as  consecrated  in 
general  to  some  mission  of  mercy  in  behalf  of 
men.  Asa  'sacrifice,'  he  is  seen  as  a  victim 
upon  the  altar.  And  he  is  thus  made  a  vic- 
tim 'for  us'  and  'to  God.'  The  idea  of  expi- 
ation is  so  distinctly  implied  that  it  seems  sur- 
prising it  should  ever  have  been  questioned. 
For  a  sweetsmelling  savour.  "For  an 
odor  of  sweet  smell,"  in  the  Revison  ;  "a 
savour  of  sweet  smell."  (Ellicott.)  The  words 
express  the  accejjtnbleness  of  the  sacrifice  so 
made.  "The  burning  of  spices,"  says  Eadie, 
"  or  incense,  so  fragrant  to  the  Oriental  senses, 
is  applied  to  God."  The  same  writer  points 
to  the  "radical  idea  of  sacrifice"  as  being 
"violent  and  vicarious  suffering  and  death." 
He  cannot,  therefore,  approve  the  view  of 
those  who  "place  the  value  of  Christ's  suff(!r- 
ings,  not  in  their  substitutionary  nature,  but 
in  the  moral  excellence  of  him  who  endured 
them."  Neither  does  it  satisfy  tlie  meaning 
of  this  passage  to  say  that  the  redemptive  eflS- 
cacy  of  Christ's  sufferings  was  in  the  expres- 
fiion  by  means  of  them  of  the  divine  love. 
The  eflScacy  lay  in  the  'sacrifice'  itself,  not 


in  anything  incidental  to  it,  nor  even  in  the 
motive  by  which  it  was  ])rompted.  It  is  the 
sacrifice  which  was  'for  a  savour  of  sweet 
smell,'  that  in  which  the  element  of  accept- 
ableness  and  efficacy  appeared.  This  is  not 
because  God  has  pleasure  in  the  sight  of  suf- 
fering. It  is  because  the  expiation  thus  made 
was  so  complete  and  ample,  opening  the  way 
fur  an  expression  so  free  and  so  full  of  his  own 
compassionate  kindness  toward  men. 

3-21.  The  Law  of  the  New  Life,  with 
Reference  to  Forms  of  Besetting  Sin. 

3.  But  fornication,  and  all  unclean- 
ness, or  covetousness.  We  observe  now  a 
change  to  the  proiiibitive  manner  of  ;Kldre.<s. 
The  writer  has,  for  the  most  part,  in  preceding 
verses  occupied  himself  with  the  things  wiiich 
ought  to  characterize  the  Christian.  These 
which  follow  are  things  which  ought  not  to 
be  found  in  any  one  bearing  the  Christian 
name.  It  is,  perhaps,  not  amiss  to  assume 
that  in  pointing  so  emphatically  to  tlici-o 
forms  of  sin,  tlie  apostle  has  in  mind  the 
social  surroundings  of  the  Ephesian  believers, 
aiming  his  prohibition  at  those  which  were 
the  besetting  sins  of  Pagan  society,  and  to 
which  even  these  Christians  might  still,  in 
some  degree,  be  liable.  Ellicott  calls  atten- 
tion to  this  apostle's  constant  and  emphatic 
condemnation  of  'fornication'  {iropveia)  as  one 
of  the  things  which  the  old  Pagan  wmld 
deemed  "indifferent"  (a5ta(J)opa).  By  'all  un- 
cleanness' must  be  meant  every  kind  of  moral 
imjiurity.  The  mention  of  'covetousness'  in 
connection  with  the  sins  just  mentioned,  is 
notable,  although  the  use  of  the  disjunctive 
'or'  indicates  that  it  is  to  be  vipwed  as  be- 
longing to  a  different  class  of  such.  As  in 
the  case  of  these  others,  this  present  one  is  by 
no  means  the  only  place  in  the  writings  of 
Paul  where  the  sin  of  '  covetousness'  is  jioint- 
edly  condemned.  Let  it  not  be  once  named 
among  you.  Let  absence  of  each  of  tliese 
sins  be  so  entire  that  there  shall  be  no  occa- 
sion to  even  mention  it,  much  less  let  it  ever 
be  the  theme  of  careless  mention,  as  if  of  light 
account.  As  becometh  saints.  In  these 
things,  very  especially,  there  should  lie 
marked  contrast  with  that  old  condition  out 
of  which   they  have  come.      They  are   now 


Ch.  v.] 


EPHESIANS. 


81 


4  Neither  filthiness,  nor  foolish  talking,  nor  jesting, 
which  are  not  convenient ;  hut  rather  giving  of  thanks. 

.")  For  this  ye  know,  that  no  whoremonger,  nor 
unclean  person,  nor  covetous  man,  who  is  an  idolater, 
hath  anv  inheritance  iu  the  kingdom  of  Christ  and  of 
God. 


4  saints  ;  nor  filthiness,  nor  foolish  talking,  or  jesting, 
which  are  not  bctitling:  but  rather  giving  of  thanks. 

5  For  this  ye  know  of  a  surely,  lliat  no  furnicator, 
nor  unclean  person,  nor  covetous  man,  who  is  au 
idolater,   buth    any   inheritance    iu    the    kingdom 


conscertitecl  persons,  chosen  that  they  might 
be  holy,  dedicated  to  lives  of  purity  and  to 
virtue  in  a  higher  sense  than  heathen  moralist 
ever  knew.  Let  their  manner  of  life  in  the 
particulars  named  be  such  as  in  these  circum- 
stances is  becoming. 

4.  Neither  (A\or)  filthiness,  nor  foolish 
talking,  nor  (or)  jesting.  These  words, 
though  having  a  mutual  resemblance  in  mean- 
ing, do  not  express  the  same  thing.  The  first 
does  n(.)t  mean  filthiness  in  words  alone.  "The 
noun,"  in  the  Greek,  as  Eadie  says,  "denotes 
indecency,  obscenity,  or  wantonness;  what- 
ever— not  merely  in  speech,  but  in  anything — 
is  opposed  to  puritj'."  The  word  in  the  Greek 
for  'foolish  talking'  might  perhaps  be  ren- 
dered, talking  like  a  fool.  It  includes,  with 
gossip  and  tattle  of  every  sort,  that  senseless 
kind  of  talk  which  is  such  a  palpable  abuse  of 
tiie  power  of  speech.  The  question  may  arise, 
how  far  tlie  prohibition  of  'jesting'  may  ex- 
tend. The  Greek  (evrpaireMa),  from  two  words 
which  mean  to  "turn  easily,"  refers,  in  its 
more  literal  sense,  to  that  kind  of  humorous 
talk  which  consists  in  a  nimble  "turning"  of 
words  and  phrases  so  as  to  excite  laughter. 
In  this  sense,  Thayer  gives  the  meaning  to 
be  "pleasantry,"  "humor,"  "facetiousness." 
But  the  word  is  also  used  in  a  bad  sense,  de- 
noting "scurrility,"  "rioaldry,"  "low  jest- 
ing," tiiough  with  some  element  of  wit  re- 
tained. It  is  no  doubt  in  this  sense  that  the 
word  is  here  employed.  Which  arc  not 
convenient  {not  befitting).  But  rather  giv- 
ing of  thanks.  The  apostle  seems  to  have 
in  mind  jjroper  ways  for  the  manifestation 
among  Christians  of  a  cheerful,  joyous  state 
of  mind.  He  forbids  what  is  boisterous,  un- 
seemly, mere  levity,  and,  above  all,  what  is 
in  any  way  shameful  or  scurrilous.  In  this 
way  the  ungodly  world  sometimes  gives  ex- 
pressions to  its  hilarious  moods.  He  would 
iiave  the  Christian  be  still  a  Christian,  even 
at  such  times  as  these.  His  great  occasions 
of  cheerfulness  and  a  joyous  mood  of  mind 
are  those  which  come  to  hiin  in  gifts  and  mer- 


cies of  the  good  God.  Of  this  he  would  have 
him  conscious,  so  that  there  shall  bo  an  ele- 
ment of  gratitude  in  iiis  joy,  and  that  he  siiall 
be  devout  even  in  his  gladness. 

5.  For  this  ye  know.  "Know  of  a  surety," 
in  the  Revision.  "  This  ye  know,  being  aware." 
(Ellicott. )  The  connection  in  which  all  these 
prohibitions  stand  quite  clearly  indicates  tliat 
the  things  specified  are  not  viewed  in  any  of 
those  cliaracteristics  which  make  them  inno- 
cent, but  those  in  which  they  are  wrong. 
That  no  whoremonger,  nor  unclean  per- 
son, nor  Qovetous  man,  who  is  an  idol- 
ater. The  si)ecifications  before  mentioned 
standing  in  this  connection  are  to  be  under- 
stood, whatever  milder  meaning  they  might 
have  when  otherwise  used,  as  indicating  what 
belongs  to  the  same  class  as  the  things  here 
named.  The  sins  before  specified  are  to  be 
avoided;  for  it  is  so  surely'  well  known  that 
things  of  which  what  is  now  named  is  repre- 
sentative, are  wholly  opposed  to  all  that  can 
be  meant  by  the  kingdoin  of  God.  'This,' 
says  Paul,  'ye  know'  (lo-re  -yii-ioa-KocTfs).  One 
of  the  sins  named  is  given  a  place  by  itself— 
the  'covetous  man,  who  is  an  idolater.'  How 
true  this  is  the  conduct  of  everj' '  covetous  man ' 
makes  fully  evident.  No  worship  is  more  ab- 
sorbing or  tnore  exacting  than  that  which  the 
covetous  man  pays  to  his  possessions.  Truly 
may  he  say,  when  these  are  lost,  and  with  a 
despair  hardest  of  all  to  control,  "Ye  have 
taken  away  ni}'  gods."'  Ilath  any  inherit- 
ance in  the  kingdom  of  Christ  and  of 
God.  "A  weighty  present,''  says  Ellicott, 
alluding  to  the  form  of  the  verb,  "involving 
an  indirect  reference  to  the  eternal  and  en- 
during principles  by  which  God  governs  the 
world — not  so  much  '"'/ms  no  ijiheritance, 
and  shntl  have  none,'  but  'has  no  inherit- 
ance, and  can  have  none.'  "  We  should  read, 
as  in  the  Revision,  not  'of  Christ  and  of  God,' 
but  of  Christ  and  God,  the  word  for  'God' 
being  without  the  article.  Whether  there  is 
any  polemiciil  value  in  the  form  of  the  phrase 
is  doul)tftil.     Other  jilaces  occur  in  the  New 


'"What  does  it  avail  (Qn'  imporle,  en  effe.l)"  says   a 
Frencli  writer  (juotcd  by  Eadie,  "that  one  does  not 


worship  idols  of  gold  or  silver,  if  he  worships  gold  and 
silver  themselves?" 


82 


EPHESTANS. 


[Ch.  V. 


6  Let  no  mau  deceive  you  with  vain  words :  for 
because  of  these  ihings  cometh  the  wrath  of  God  upon 
the  children  of  disobedience. 

7  Be  not  ye  therefore  partakers  with  them. 

8  For  ye  were  soiuelime  darknes.s,  but  now  are  ye 
light  in  the  Lord:  wall;  as  children  of  light; 

y  (For  the  fruit  of  the  Spirit  is  in  all  goodness  and 
righteousness  and  truth;) 


6  of  Christ  and  God.  Let  no  man  deceive  you  with 
empty  words:  tor  because  of  these  things  cometh 
the  wrath  of  God   upon   the   sons  of  di.sobedience. 

7  Be  not  ye  therefore  partakers  with  them  ;    tor  we 

8  were  once  darkness,  but  are  now  light  in  the  Lord  : 

9  walk  as  children  of  light  (for  the  Iruit  of  the  light 
is  in   all  goodness  and   righteousness    and    truth). 


Testament  whei-e  the  same  form  appears. 
The  utmost  that  can  be  said,  perhaps,  is  that 
Clirist  and  God  are  thus  named  in  a  way  to 
indicate,  as  Ellicott  says,  "a  single  concep- 
tion," yet  not  so  as  to  imply  any  intention  to 
speak  of  the  two  as  one.  By  'the  kingdom  of 
Christ  and  God'  [literally,  "of  the  Clirist  and 
God." — A.  H.]  must  be  meant  that  kingdom 
of  grace  which  comprehends  ail  the  saved. 
Persons  having  the  character  described,  and 
retaining  it,  are  shut  out  from  all  hope  of  sal- 
vation. 

6.  Let   no  man  deceive  you  with  vain 
(empty)  words.     The  sins  named   are   those 
for   which   men  are   only  too   ready   to   find 
excuse,  or  even  justification.     All  such  pleas 
are  'empty  words.'     No  serious  and  thought-  1 
ful    person   should    be    'deceived'    by   them,  j 
For  because  of  these  things  cometh  the  [ 
wrath  of  God  upon  the  children  (sons)  of  j 
disobedience.    Some  specific  reference  may  j 
be  intended  to  the  manner  in  which  the  moral  j 
condition  of  the  Pagan  world  was  character-  ! 
ized   by  such  sins   as  those   in    question.      It  1 
amazes  one,  often,  to  see  how   lightly  such  j 
tilings  were  regarded  even  by  the  best  and  I 
wisest  of  Pagan  teachers.     Eadie.  for  example,  j 
quotes  even  Cicero  as  follows:  "He  that  blames  | 
3'oung  men  for  their  meretricious  amours  does  j 
what  is  repugnant  to  the  customs  and  conces- 
sions of  our  ancestors,  for  when  was  not  this 
done?    when  was   it   not   permitted?"     Paul 
may  intend  to  imply  that  in  these  ways  espe- 
cially  the   Pagan    world   brought  itself  into 
condemnation   under  the  divine  displeasure. 
But  what  he  says  has  a  wider  meaning  still. 
Participants  in   such  sins,  in  whatever  age  of 
the  world,  in  heathen  or  in  Christian  lands, 
are  under  the  wrath  of  God  on  account  of 
them,  and  while  they  thus  remain  can  there- 
fore have  no  inheritance  in  the  'kingdom  of 
Clirist  and  of  God.' 

7.  Be  not  ye  therefore  partakers  with 
them.  A  somewhat  diflTerent  meaning,  and 
perhaps  a  more  correct  one,  is  given  to  the 
verse  if,  as  in  the  first  verse  of  the  chapter,  we 
read  become  instead  of  'be.'     What  will   be 


then  intended  is  a  warning  "against  allowing 
themselves  to  lapse  into  any  of  the  prevailing 
sins  and  depravities."  (Ellicott,  with  whom 
Eadie  agrees.) 

8.  For  ye  were  sometimes  (once)  dark- 
ness. A  strong  expression,  meaning  more 
than  simply  being  in  darkness.  They  were,  in 
that  old  heathen  state,  as  if  transformed  into 
the  very  nature  of  the  element  in  which  they 
lived.  But  now  are  ye  light  in  the  Lord. 
Where  (in  Matt.  5:  14)  Christians  are  called 
"the  light  of  the  world,"  more  is  meant  than 
simply  that  they  are  Wght-beai-ers.  In  them- 
selves they  are,  if  such  as  their  Lord  would 
have  them  be,  lights.  Kegenerated  character 
and  the  new  life  have  a  radiance  in  them- 
selves. But  it  is  'light  in  the  Lord.'  He  is 
not  only  the  source  of  it,  but  the  very  illumi- 
nating principle  is  their  life  in  him.  Walk  as 
children  of  light.  The  'walk'  is  again  that 
figurative  way  of  indicating  the  notion  of  a 
life  in  the  world,  already  used,  as  in  ch.  2  :  3 
and  elsewhere  in  this  Epistle.  Without  apply- 
ing the  figure  too  literally  in  the  present  case, 
we  may  understand  by  it  that  living  and  act- 
ing in  m;inj'  relations,  which  is  more  or  less 
true  of  ever^'  one.  In  all  this  we  should  be 
such  as  'children  of  light'  necessarily  will  be. 
Having  spoken  first  of  these  Ephesian  Chris- 
tians as,  in  their  former  state,  'darlcness,'  par- 
taking of  the  very  nature  of  the  element  they 
lived  in,  now  he  describes  their  contrasted 
condition  as  'light.'  It  is  a  new  element; 
they  are  'in  the  Lord'  ;  they  partake  now  of 
this  element;  they  are  'light  in  the  Lord,' 
who  is  "</(e  light,"  and  so  are  'children  of 
light.'  Surely  they  should  'walk'  as  such; 
and  they  will  if  truly  what  they  seem  to  be. 

9.  For  the  fruit  of  the  Spirit.  It  is  now 
well  agreed  among  critics  that  the  reading  of 
the  three  oldest  manuscripts,  X  A  B,  should  be 
adopted  here— 'light'  instead  of 'Spirit.'  The 
latter  appears  to  be,  as  Ellicott  thinks,  "clearly' 
a  gloss  from  Gal.  5  :  25."  To  certain  ancient 
copyists,  'fruit  of  the  light'  appears  to  have 
seemed  obscure,  and  accordingly,  assuming 
an  error  in  the  text,  they  are  believed  to  have 


Ch.  v.] 


EPHESIANS. 


83 


10  Proving  what  is  acceptable  unto  the  Lord. 

11  Aud  have  no  fellowsliii)  with  the  uufriiitful  works 
of  darkness,  Imt  raiher  reprove  them. 

12  For  it  is  a  shame  even  to  speak  of  those  things 
which  are  done  of  them  in  secret. 

li  Hut  all  things  that  are  reproved  are  made  manifest 
by  the  light:  lor  whatsoever  doth  make  maiiifcsl  is 
light. 


10  proving  what  is  well-pleasing  unto  the  Lord ;  and 

U  have   no   fellowship   with    the   unfruitful    works   of 

darkness,  but  ratlier  even   i  reprove   them;  for  the 

12  tilings  which  are  done  hy  them  in  secret  it  is  ashame 

13  even  to  speak  of  Ihil  ail  things  when  tliey  are 
'  reproved  are  made  tnanifest  by  llie  liglit :  for  every 
thing  that  is  made  manifest  is  light.     Wherelore  lie 


1  Or,  convict 2  Or,  convicted. 


adopted  one  instead,  which  this  apostle  uses 
elsewhere.  The  word  for  'fruit,'  however 
((capwos),  is  not  in  the  Greek  so  restricted  in 
meaning  as  the  corresponding  English  word 
is.  It  means  also,  in  general,  an  etfoct  or  re- 
sult, as  where  our  Lurd  sends  his  disciples  that 
they  may  "bring  forth  fruit"  (John  15 : 8.  le)  ; 
with  other  places  where  we  read  of  "the  fruit 
of  righteousness"  (James  3 :  is),  and  fruits  of 
"the  kingdom  of  God."  (Matt. iiMS.)  'The 
fruit  of  light'  ma^'  seem  a  singular  expres- 
sion, yet  is  quite  similar  in  general  to  those 
just  quoted,  and  means  simply  that  result  of  a 
life  in  this  now  element  of  which  we  at  once 
read.  Is  in  all  goodness  and  righteous- 
ness and  trutli.  Meyer's  remark  is  emi- 
nently just,  that  the  whole  of  Christian  mo- 
rality is  presented  under  these  three  aspects, 
the  good,  the  right,  the  true. 

10.  Proving  what  is  acceptable  unto 
the  Lord.  Particular  attention  should  be 
given  to  the  word  'proving'  in  this  place. 
The  verb  in  the  Greek  means  "to  test,  to  try, 
to  examine,  to  scrutinize."  To  ascertain  that 
which  '  is  acceptable  unto  the  L<jrd'  is  viewed 
as  a  niiitter  of  most  serious  concern.  It  may 
often  supply  an  occasion  for  earnest  and  pray- 
erful inquiry.  By  as  much  as  it  is  importtint 
to  do  that  which  is  acceptable,  it  is  important 
first  to  know  it.  Tiiis  injunction  comes  fitly, 
therefore,  in  connection  with  the  foregoing 
earnest  exhortation,  as  to  the  kind  of  living 
suitable  to  those  who  are  '  light  in  the  Lord.' 

11.  And  have  no  fellowship  with  the 
unfrniKiil  works  of  darkness.  Do  AVetto 
would  have  the  meaning  to  be,  "  taUe  no  part 
in."  Ellicott  thinks  the  rendering  in  the 
Common  English  Version,  as  here,  "a  good 
and  accurate  translation."  Having  'fellowship 
with'  imjilies  more  than  taking  part  in,  tind  is 
a  more  correct  rendering  of  the  Greek.  Ptiul 
would  have  his  brethren  do  more  than  simply 
abstain;  he  would  have  them  be  in  temper 
and  spirit  utterly  averse  to  and  out  of  fellow- 
ship with,  all  '  works  of  darkness.'    And  truly. 


"  what  communion  {or,  fellowship)  hath  light 
with  darkness?"  (2Cor.«:n.)  The  use  of  the 
epithet  'unfruitful'  is  to  be  marked.  It  is  in 
the  English  version  as  in  the  Greek,  strictly 
antithetical  to  the  expression  'fruit  of  light' 
in  a  previous  verse,  just  as  'light'  and  'dark- 
ness' are  also  in  contrast.  "Works  of  darkne.-s 
have  their  'fruit'  in  the  consequences  sure  to 
follow  them.  In  all  that  is  to  be  desired  or 
sought,  however,  they  are  'unfruitful'  (a«o/i- 
TTois).  But  rather  reprove  them.  Above  till, 
'reprove  them'  in  the  example  of  a  godly 
character  and  a  jmre  life. 

12.  For  it  is  a  shame  even  to  speak  of 
those  things  which  are  done  of  them  in 
secret.  How  can  they  be  'reproved,'  if  not 
spoken  of?  The  'for'  must,  it  should  seem, 
refer  to  what  is  said  in  the  first  part  of  the 
previous  verse.  That  the  sins  done  in  secret 
are  so  bad  and  shameful  as  thttt  it  is  impossible 
even  'to  speak  of  them,'  enforces  the  injunc- 
tion not  to  fellowship  them  in  siny  way.  We 
have  nothing  to  do  with  such  things  save  to 
'  reprove  them.' 

13.  But  all  things  that  are  reproved 
(rohen  they  are  reproved)  are  made  mani- 
fest by  the  light.  This  verse  is  in  some  de- 
gree a  difficult  one.  Ellicott  does  not  translate 
the  Greek  words  (ra  5e  jroi-Ta)  'all  things,'  but 
"thej'all,"  referring  directly  to  the  'things 
done  in  secret'  of  the  previous  verse.  The 
meaning  aiipears  to  be  a  reason  why  these 
'things  done  in  secret,'  though  so  bad  that '  it  is 
a  shame  even  to  spt^tik  of  them,  must  still  be 
reproved.  Their  secrecy  afl^ords  them  a  cer- 
tain iminunity.  "When  they  are  brought  to 
the  light  their  infamy  is  exposed.  The  writer 
is  not  so  much  stating  a  general  proposition  as 
showing  how  and  wliy  certain  forms  of  wick- 
edness are  to  be  dealt  with.  AVe  are  not  to 
leave  them  unreproved  because  they  are  done 
in  secret,  nor  beciuise  'it  is  a  shame  even  to 
speak  of  them  ';  but  they  mustatlea.stbein.«uch 
a  milliner  reproved  as  that  the  darkness  amidst 
which   tlioy  are  done  shall  no  longer  shield 


84 


EPHESIANS. 


[Ch.  V. 


14  Wherefore  he  saith,  Awake  thou  that  sleepest,  and 
arise  from  tlje  dead,  and  Christ  shall  give  thee  light. 

15  8ee  then  that  ye  wulK  circumspectly,  nut  as  tools; 
but  as  wise,  * 


14  saith.  Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  shine  upon  thee. 

15  Look  therelore  carefully  how  ye  walk,  not  as  un- 


them.     For  whatsoever  doth  make  mani-  I 

fest  is  light.  The  change  in  the  Revi-sion  is 
noticeable.  Not  all  the  critics  would  accept  the 
change  so  made.  The  Common  Version  is 
certainly  more  clear  in  its  meaning.  The 
Greek,  however,  does  not  have  the  active 
form  for  'make  manifest.'  It  is  the  passive 
participle  {4>avepoviitvov),  and  it  is  diiBcult  to  see 
how  it  can  be  rendered  otherwise  than  "  being 
made  manifest,"  or  "when  it  is  made  mani- 
fest." Eadie,  though  admitting  what  Meyer 
claim.s, — that  this  participle  is  always  pass- 
ive,— still  urges  that  it  has  sometimes,  in  the 
New  Testament,  a  reflexive  signification,  par- 
taking the  force  of  the  middle  voice.     The 

passages  to  which  he  refers  (Mark  le  :  12  ;  .John  1 :  31 ; 

9:3;  2 Cor. 4: 10, 11)  scarcely  bear  him  out  in  this. 
He  quotes  several  of  the  older  commentators, 
among  them  Beza,  Calvin,  and  Grotius,  as 
supporting  the  rendering  he  would  give; 
namely,  "whatever  makes  manifest  is  light." 
"Were  such  rendering  allowed,  the  meaning 
of  this  part  of  the  verse  would  be  much  more 
evident.  That  in  the  Revision,  it  should  seem, 
is  the  only  one  grammatically  allowable.  We 
must  then  understand  the  apostle  as  still  using 
the  word  'light'  in  a  tropical  way.  When 
that  which  is  secret  has  been  made  manifest, 
it  is  no  longer  darkness ;  it  has  become  '  light,' 
and  may  be  seen  for  what  it  really  is. 

14.  Wherefore  he  saith.  God  'saith';  a 
method  of  quotation  not  unusual  with  Paul. 
Compare  4:8.  As  to  the  passage  cited,  much 
difference  of  opinion  exists,  and  partly  for  the 
rea.son  that  the  citation  is  not  exact.  Perhaps 
the  best  view  is  that  which  selects  I.sa.  60  :  1, 
seq.,  as  the  passage  which  the  writer  has  in 
mind  and  which  he  uses  in  a  way  of  free  quo- 
tation. Awake,  thou  that  sleepest,  and 
arise  from  the  dead,  and  Christ  shall 
give  thee  light  (shall  shine  iijion  thee).  The 
'wlierefore'  at  the  beginning  of  the  verse 
refers  to  the  general  exhortation  addressed  to 
the  Ephesian  brethren  in  previous  verses;  and 
this  verse,  taken  as  a  whole,  must  be  viewed 
as  in  some  sort  a  summary  of  what  has  gone 
before.  Bengel  and  others  (so,  likewise,  the 
Revision)  take  the  words  '  Christ  shall  give 
thee  light'  as  equivalent  to  "Christ  shall  shine 


upon  thee,"  as  the  sun  illumines  the  world 
when  night  is  past  ("t/JZwcesce^  tanqucnn  sol"). 
In  a  summarizing  way,  the  two  conditions  be- 
fore described  are  now  put  in  contrast.  That 
old  Pagan  darkness  was  as  the  night,  the  very 
darkness  of  spiritual  death.  What  they  have 
now  experienced  is  as  when  the  night  is  gone 
and  the  sun  has  risen:  is,  in  fact,  as  life  from 
the  dead.  In  his  use  of  a  Messianic  passage 
in  the  Old  Testament,  illustrating  this, — 
whether  the  one  mentioned  above,  or  some 
other, — Paul  employs  it  simply  in  its  general 
sense  and  with  accommodation  to  his  present 
purpose. 

15.  See,  then,  that  ye  walk  circum- 
spectly. We  do  not  find  any  of  our  author- 
ities approving  the  change  here  made  in  the 
Revision.  The  Greek  word  (iicptpws)  trans- 
lated 'carefully,'  the  Revisers  connect,  evi- 
dently, with  the  words  'look  therefore' 
(^A6jreT€  ovv).  Alford,  Eadie,  Ellicott,  Davies, 
Hodge,  Meyer,  Bengel,  all  connect  the  word  in 
question  with  'how  ye  walk'  (n-us  Trepin-aTeiTf). 
It  would  appear  to  be — in  part,  at  least— the 
occurrence  here  of  the  'how'  (wws)  which 
occasions  the  rendering  in  the  Revision,  and 
the  apparent  objection  to  such  a  reading  as 
"  Take  heed  how  ye  walk  carefully,"  or  '"cor- 
rectly," which  is  the  more  exact  rendering. 
Ellicott,  however,  finds  no  diflSculty  in  such  a 
translation,  while  Alford  and  others  see  in  the 
word  'how'  (ttui?)  a  double  meaning,  as  if  tlie 
apostle  would  saj',  "Take  heed,  not  only  that 
your  walk  be  exact,  strict,  but  also  of  what 
sort  that  strictness  is — not  only  that  you  have 
a  rule  and  keep  to  it,  but  that  the  rule  be  the 
best  one."  Not  as  fools,  but  as  wise.  The 
Revised  Version  gives,  ^'Not  as  umvise  (do-oi^oi), 
bid  as  wise  (<To<t>oC)."  This  clause  of  the  verse 
so  far  explains  the  meaning  of  the  former  one. 
The  tenor  of  it  may  have  suggested  the  ren- 
dering, in  the  Revision,  of  the  words  at  the 
beginning;  the  walking  'as  wise'  being  un- 
derstood to  imply  the  'looking  carefully.' 
The  same  implication,  however,  appears  to 
be  no  less  in  the  'how  ye  walk  correctly,'  or 
"strictly."  This  latter  rendering  suggests  a 
purpose  in  the  writer  to  enjoin  something 
more  than  carefulness  in  the  manner  of  life; 


Ch.  v.] 


EPHESIANS. 


85 


16  Redeeming  the  time,  because  the  days  are  evil. 

17  Wheri'l'ore  be  ye  not  unwise,  but  understanding 
wliat  tlie  will  of  tlie'  I>jrd  is. 

IX  And  be  nc4  drunk  with  wine,  wherein  is  excess; 
but  be  filled  the  spirit ; 

la  Speaking  to  }'ourselves  in  psahus  and  hymns  and 
spiritual  songs,  singing  and  making  melody  in  your 
heart  to  the  Lord  : 

2)  Giving  thanks  always  for  all  things  unto  God  and 
the  Father  in  the  name  of  our  Lord  Jesus  Christ; 

21  Submitting  yourselves  one  to  another  iu  the  fear 
of  God, 


16  wise,  but  as  wise;  '  redeeming  the  time,  because  the 

17  days   are  evil.     Wherefore   be   ye   not   foolish,   but 

18  understand  what  the  will  of  the  Lord  is.  And  be  nut 
drunken    with   wine,  wherein   is  riot,  but   be  filled 

19  2  with  the  Spirit ;  speaking  ^one  to  another  in  psalms 
and  hymns  and  spiritual  songs, singing  and  making 

'20  melody  with  your  heart  to  the  Lord;  giving  tbank.s 
always  for  all  things  in  the  name  of  our  Lord  Jesus 

21  Christ  to  ■'God,  even  the  Father;  subjecting  your- 
selves one  to  another  iu  the  fear  of  Christ. 


1  Gr.  buying  up  the  opportunity 2  Or,  in  ipirit 3  Or,  (o  yourtelvet 4  Or.  the  God  and  Father. 


in  addition  to  this,  a  strictness  which  should 
save  them  from  weak  compromises,  or  from 
assuming  things  to  be  inditlerent  which  are 
iiot  po.*itively  criminal. 

16.  Redeemiug  the  time.  The  expression 
in  the  Greek  is  remarkable,  the  participle 
emploj-ed  having  the  meaning  to  "buj^  up," 
or  to  "buy  for  one's  own  use."  It  is  also 
used  in  the  sense  of  "ransom"  or  "redeem." 
The  better  rendering  of  the  word  for  "time" 
(Koxpov)  is  "opportunity."  EUicott,  accord- 
ingly, translates:  "Buying  up  for  3'ourselves 
(or,  rmtkiiig  your  own)  the  opportunity,  the  fit- 
ting season."  It  is  a  highly  forcible  way  of 
setting  forth  the  value  of  "opportunitj',"  and 
the  importance  of  making  it  our  own.  And 
this  the  more  because  the  days  are  evil. 
True  for  those  to  whom  he  especially  wrote; 
true  always, since  temptation  and  '  evil '  are  per- 
manent conditions  of  man's  life  in  this  world. 

17.  Wherefore  be  (or,  become)  ye  not 
unwise.  A  different  word  occurs  here 
{a.<i>(>u>ve%) ,  meaning  "foolish,"  "senseless," 
"stupid,"  instead  of  the  word  used  in  ver.  15, 
'unwise'  (a(ro<froi).  Hence  the  more  emphatic 
force  in  what  follows— but  understanding 
what  the  will  of  the  Lord  is.  "Be  not 
foolish,  but  understand"— the  imperative  of 
the  verb,  not  the  participle,  so  the  text  of 
Westeott  and  Hort.  Other  critics  prefer  the 
participle.  The  point  is  not  a  material  one. 
Tiie  state  of  mind  enjoined  is  the  opposite  of 
tliat  "senseless"  one  in  which  there  is  neither 
knowledge,  nor  effort  after  knowledge,  of 'what 
the  will  of  tiie  Lord  is.' 

18.  .Vnd  be  not  drunk  with  wine,  where- 
in is  excess  {riot).  It  is  the  intoxication 
with  wine  which  is  forbidden,  and  this  because 
of  the  'excess,'  the  "riot,"  the  "dissolute- 
ness'' to  which  it  leads.  But  be  filled  with 
the  Spirit.  "To  the  Christian,"  says  Hodge, 
"the  source  of  strength  and  joy  is  not  wine, 
but  the  Spirit." 


19.  Speaking  to  yourselves  (or,  one  to 
anotlier)  iu  psalms  and  hymns  and  spir- 
itual songs.  AVe  htive  here  jinotiier  exam- 
ple   of   the    use    of    '3'OUrselves'     (eaurois)    for 

"one  another"  (a^A>)Aoi$),  as  in  4:32.  But 
how  shall  we  distinguish  between  'psalins, 
hymns,  and  spiritual  songs'?  It  is  perhaps 
unnecessary  to  make  exact  distinctions  in  this 
case.  The  'psalm'  maybe  understood  in  gen- 
eral as  "a  sacred  song  chanted  to  the  accom- 
paniment of  instrumental  music,"  as  in  the 
ritual  of  the  ancient  sanctuary,  although  a 
freer  use  of  the  word  seems  to  occur  at  1  Cor. 
14  :  26.  By  'hymns'  may  be  intended  a  form 
of  sacred  song  coming  into  use  especially 
among  Gentile  Christians,  such  as  in  time  be- 
came so  general  in  the  service  of  public  praise. 
'Spiritual  songs'  may  represent  those  more 
improtnptu  effusions  to  which  the  glow  of 
Christian  feeling  gives  birth.  Singing  and 
making  melody  in  {with)  your  heart  to 
the  Lord.  In  this  way  should  Christians 
give  expression  to  joyful  feeling,  and  not  in 
atiy  of  those  customary  in  the  Gentile  world 
around  them. 

20.  Giving  thanks  always  for  all  things 
unto  God  and  the  Father.  Meyer  would 
limit  the  'all  things'  to  blessings.  Is  such 
limitation  required?  Surely,  if  "till  things 
work  together  for  good  to  them  that  love 
God,"  the  thankful  mood  of  mind  is  one  for 
which  there  will  alwa.ys,  and  in  all  circum- 
stances, be  occasion.  In  the  name  of  our 
Lord  Jesus  Christ.  The  medium  of  our  ap- 
proach to  God,  whether  we  come  with  prayer 
or  with  thanksgiving. 

21.  Submitting  (si(hjrcfi»;j)  yourselves 
one  to  another  in  the  fear  of  (iod.  The 
connection  with  what  goes  before  is  not  clearly 
apparent.  Hodge,  on  this  account,  and  be- 
cause of  the  relation  to  what  follows,  would 
begin  "a  new  paragraph"  here.  The  verse 
does,  indeed,  appear  to  enjoin  in  general  what 


86 


EPHESIANS. 


[Ch.  V: 


22  Wives,  submit  yourselves  unto  your  own  husbauds, 
as  unto  the  Lord. 

23  For  the  husband  is  the  head  of  the  wife,  even  as 
Christ  is  the  head  of  the  church  :  and  he  is  the  Saviour 
of  the  body. 

24  Therefore  as  the  church  is  subject  unto  Christ,  so 
Ifl  the  wives  be  to  their  own  husbands  in  every 
thiug. 


22  Wives  be  in  subjection  unto  your  own   husbands, 

23  as  unto  the  Lord.     For  the  husband  is  the   head  of 
the  wife,  as  Christ  also  is  the  head  of   the  church, 

24  fteuijr  himself  the  saviour  of  the  body.     But  as  the 
church  is  subject  to  Christ,  i  so  lei  the  wives  also  he  to 


1  Ur,  so  are  the  wives  also. 


is  more  specifically  required  in  the  remainder 
of  the  chapter.  At  the  same  time,  the  use  of 
the  participle  suggests  a  like  close  connection 
with  what  goes  before.  The  verse  seems  to 
present  in  general  a  spirit  in  the  mutual  re- 
lations of  the  Christian  life  which  is  in  har- 
mony with  that  spirit  of  devotion  as  toward 
God,  of  which  he  had  just  been  speaking. 

22-'^3.  Law  of  the  New  Life  ix  Spe- 
cific Relations. 

22.  Wives,  submit  yourselves  unto  your 
own  husbands.  There  is  no  verb  here  in 
the  Greek,  so  that  one  must  be  supplied. 
Grammatically,  it  may  be  made  to  read, 
either  "  Wives,  be  in  subjection,"  or  "Let 
wives  be  in  subjection."  Wlien,  however, 
the  writer  comes,  in  ver.  25,  to  speak  of  the 
duty  of  husbands,  it  is  the  impei*ative  in  the 
second  person,  and  not  in  the  third.  This 
may  suggest  a  like  form  of  the  verb  to  be 
supplied  here.  Besides,  the  connection  with 
the  immediately  preceding  verses  would  make 
this  the  more  likely.  The  verb  there  has  the 
form  of  a  direct  address,  and  naturally  might 
have  the  same  form  here.  The  Sinaitic  and 
Alexandrian  manuscripts,  however,  with  the 
Greek  text  of  the  Common  Version,  have  the 
verb  expressed,  and  give  it  in  the  third  per- 
son, so  that  Tischendorf's  marginal  render- 
ing is:  "Let  the  wives  submit  themselves 
unto  their  own  husbands."  Westeott  and 
Hort  do  not  approve  this  reading,  and  we 
observe  that  other  critics,  as  Alford,  Eadie, 
Ellicott,  reject  it,  as  probably  a  "gloss."  As 
unto  the  Lord.  It  is  to  be  observed  how,  in 
this  as  in  respect  to  those  relations  named 
subsequently, — parents  and  children,  masters 
and  servants, — the  injunctions  given  have 
direct  reference  to  such  relations  seen  in  thoir 
Christian  aspect.  It  is  as  Christian  wives  and 
husbands,  children  and  parents,  servants  and 
masters,  that  he  addresses  them.  This  may 
sufficiently  explain  the  words  immediately  in 
•  hand.  They  do  not  imply  that  the  husband 
is  to  the  wife  in  place  of  '  the  Lord ' ;  neither 


do  they  imply  any  reference  to  that  analogy 
between  the  relation  of  the  husband  with  the 
wife  and  that  existing  between  Christ  and 
the  church,  of  which  mention  is  made  in  the 
verse  following.  What  they  appear  to  mean 
is  simply  that  the  wife  shall  observe  this  rule 
as  a  matter  of  Christian  obligation. 

23.  For  the  husband  is  the  head  of  the 
wife,  even  as  Christ  is  the  head  of  the 
church.  The  purpose  of  this  is  evidently  to 
show  how  thoroughly  Christian  is  the  mar- 
riage relation  as  it  exists  between  those  who 
themselves  are  Christian.  They  are  to  see  an 
analogy  and  illustration  in  the  relation  exist- 
ing between  Christ  and  his  church,  and  to 
understand  that  sacred  as  is  this  relation  in 
which  they  stand  to  each  other  under  the 
original  ordinance  of  marriage,  it  gains  fresh 
sacredness  from  that  consecration  which  it 
receives  under  the  law  of  the  new  life  in 
Christ.  And  he  is  the  Saviour  of  the  body. 
Literally,  '' himself  Savioirr  of  the  body' — of 
that  'body'  which  is  'the  church.' 

24.  Therefore  as  the  church  is  subject 
to  Christ,  so  let  the  Avives  be  to  their 
own  husbands  in  every  thing.  This  verse 
contains, in  summary  wiiat  the  apostle  would 
enjoin  as  touching  one  of  the  parties  to  this 
relation  of  marriage.  It  is  altogether  a  mis- 
apprehension of  his  meaning  to  interpret  what 
is  said  as  implying  anytliing  inconsistent  with 
the  dignity  and  personal  freedom  of  the  wife, 
or  with  the  equality  of  the  sexes  properly 
viewed.  What  the  apostle  requires  is  simply 
that  which  every  Christian  wife  yields,  while 
holding  her  husband  in  due  estimation  as  to 
his  relation  in  the  family,  properly  sensible  of 
her  dependence  upon  his  superior  ability  to 
face  and  to  bear  the  heavier  burdens  of  life, 
and  honoring  in  him  those  qualities  which 
characterize  and  adorn  the  Christian  man- 
hood. The  '  subjection '  required  implies  noth- 
ing servile,  nor  anything  more,  in  any  way, 
than  the  true  wife  spontaneously  yields  to  the 
husband  whom  she    honors  and  loves.    The 


jCh.  v.] 


EPHESIANS. 


87 


25  Husbands,  love  your  wives,  even  as  Christ  also 
loved  tlie  churcb,  and  gave  himself  for  it; 

26  That  lie  might  sanctify  and  cleanse  it  with  the 
washing  of  water  by  the  word, 

27  'J'hat  he  might  present  it  to  himself  a  glorious 
church,  nut  having  spot,  or  wrinkle,  or  any  such 
thing;  but  that  it  should  be  holy  ana  without  blemish. 

2.S  60  ought,  men  to  love  their  wives  as  their  own 
bodies.     He  that  loveth  his  wife  lovelh  himsell. 


25  their  husbands  in  every  thing.  Husbands,  love 
your  wives,  even   as   Christ  also  loved   the  church, 

26  and  gave  liiniNclf  up  for  it;  tlial  he  might  sunciiiy 
it,  having  cleansed  it  liy  the  '  washing  of  w  atcr  wii  li 

27  the  word,  that  he  might  present  the  church  to  him- 
self a  glorious  chinch,  not  having  spot  or  wiinkle 
or  any  such  thing ;  but  that   it  should   be  holy  and 

28  without  blemish.  Even  so  ought  husbands  to  love 
their  own  wives  as  their  own  bodies,      ile  that  love- 


expression  'her  own  husband,'  used  in  ver. 
21  and  here  again  in  ver.  24,  may  be  intended 
simply  ti)  suggest  the  closeness  and  the  exclu- 
siveness  of  that  tie  in  wliich  husband  and  wife 
are  united  in  the  marriage  relation. 

25.  Husbands,  love  your  wives.  'Sub- 
jection' on  the  one  side  and  'love'  upon  the 
other  are  not  to  be  interpreted  so  as  to  imply 
inequality  of  position  or  privilege  in  this  rela- 
tion. The  'subjection'  itself  of  the  wife  is 
such  as  love  not  only  warrants,  but  prompts, 
while  the  'love'  of  the  husband  involves  a 
certain  answering  subjection  on  his  own  part. 
The  husband  who  truly  loves  his  wife  holds 
her  in  a  degree  of  reverence  and  honor  whicli, 
if  it  differ  from  that  enjoined  upon  the  wife, 
only  so  ditfers  in  accordance  with  what  be- 
longs to  the  nature  and  position  of  the  woman 
upon  the  one  side,  and  of  tiie  man  upon  the 
other.  Even  as  Christ  also  loved  the 
church,  and  gave  himself  for  it.  'Gave 
himself  np  for  it,'  as  in  the  llevised  Version, 
is  a  stronger  expression,  implying  wliat  is 
taught  as  to  Christ's  self-ofleriiig  iii  our  behalf. 
The  simile  here  is  to  be  understood  as  a  simile 
and  illustration,  though  implying,  also,  the 
force  of  an  example. 

26.  That  he  might  sanctify  and  cleanse 
it  with  (sanctify  it,  having  cleansed  it  by)  the 
washing  of  water  by  {with)  the  word.  One 
of  the  principal  meanings  of  the  verb  here 
translated  'sanctify'  is  "to  render,  or  declare, 
holy,  or  to  consecrate."  The  corresponding 
noun  is  that  which  in  various  parts  of  this 
Epistle  is  translated  "saints,"  with  the  mean- 
ing "consecrated  persons."  The  participle 
translated  'having  cleansed'  implies  as  actu- 
ally done  what  the  washing  symbolizes.  The 
verse,  then,  should  be  taken  as  meaning  that 
those  who,  through  the  instrumentality  of  'the 
word,'  the  gospel,  have  been  'cleansed,'  made 
free  from  guilt,  and  in  a  process  of  which  bap- 
tism is  the  symbol,  Christ  dedicates,  conse- 
crates, sets  aptirt  to  himself,  and  with  i\  view 
to  the  ultimate  purpose  set  forth  in  the  verso 


next  following.  "The  meaning  is,"  says 
Eadie,  "that  having  purified  her  [the  church] 
he  might  consecrate  her  to  himself;  this  idea 
being  suspended  till  it  is  brought  i.>ut  with  spe- 
cial emphasis  in  the  following  verse.  Uavies 
understands  'the  washing  of  water'  to  refer 
to  "the  bath  which  it  was  the  custom  for  the 
bride  to  take  as  one  of  the  ceremonies  preced- 
ing marriage."  And  he  further  explains: 
"The  church  in  everyplace  was  formed  by 
the  pleaching  of  the  word.  The  word  was 
the  message  of  forgiveness  and  reconciliation 
through  Christ.  Those  who  received  this  mes- 
Siige  and  yielded  to  the  call  came  out  from  the 
world,  were  baptized,  and  became  members  of 
a  holy  or  consecnited  community.  Christ, 
then,  gave  himself  up,  in  order  that  he  might 
proclaim  peace  effectually  to  men,  and  so 
might  fashion  for  himself  a  pure  church." 
Critics  have  discussed  the  passage  at  great 
length,  finding  in  it,  we  cannot  but  think, 
quite  needless  difficulty.  The  above  ajipears 
to  be  its  meaning,  as  taken  apart  from  all 
attempts  to  use  the  passage  for  polemical  pur- 
poses. 

27.  That  he  might  present  it  to  himself 
a  glorious  church— or,  he  himself  mi yht  pre- 
sent to  himnc/f.  Kllicott  says:  "Christ  per- 
mits neither  attendants  nor  paranymphs  to 
present  his  Bride:  he  alone  presents;  he  alone 
receives."  The  change  of  order  in  the  words 
in  the  Revision  v/ill  ho  noticed.  Not  having 
spot,  or  wrinkle, or  any  such  thing.  Terms 
denoting  physical  iierfcclion  iire  used  to  ex- 
press that  which  is  spiritual.  Hut  that  it 
should  be  holy  and  without  blemish. 
Such  is  his  ultimate  purpose  as  regards  his 
redeemed  people. 

28.  So  ought  men  (luishamls)  to  love 
their  wives  as  their  own  bodies.  The 
thought  here  is  a  comjiarison  of  the  love 
which  a  husband  should  have  for  his  wife 
with  the  love  of  Christ  for  his  church.  It 
resimies  what  has  already  been  expressed  in 
ver.  25:  'Even  as  ((coflin)  Christ.'  .  .  .   'Even 


EPHESIAN^S. 


29  For  no  man  ever  yet  hated  his  own  flesh:  but 
nourisheth  and  cherisheth  it,  even  as  the  Lord  the 
church  : 

30  For  we  are  members  of  his  body,  of  his  flesb,  aud 
of  liis  bones. 

31  For  tliis  cause  shall  a  man  leave  bis  father  and 
mother,  aud  shall  be  joined  unto  his  wife,  aud  they  two 
shall  be  one  flesh. 

o2  1  his  is  a  great  mystery :  but  I  speak  concerning 
Christ  and  the  church. 


[Ch.  V. 


so'  (ouTws).  The  thought,  then,  is  not  that  as 
a  man  loves  own  body  he  should  love  his  wife, 
hut  that  as  Christ  loves  his  body,  the  church, 
60  a  husband  should  love  his  wife,  who  by 
virtue  of  the  closeness  of  the  relation,  as  de- 
scribed in  verses  following,  is  "his  own  flesh." 
In  this  view  such  writers  as  Hodge,  Ellieott, 
and  others  agree,  although  Alford  would  have 
the  "so"  (ovTios)  connect  witli  the  "as"  (<is)  in 
the  same  verse,  implying  that  as  a  man  loves 
his  own  body,  so  he  should  love  his  wife.  The 
former  view  seems  to  us  far  more  in  liarmony 
■with  the  general  thought  of  tlie  apostle  in  this 
place;  the  close  mystical  relation  of  Christ 
with  the  church  being  in  the  entire  passage 
the  constant  term  of  comparison.  He  that 
loveth  his  (or,  his  own)  wife  loveth  himself. 
The  reason  for  this  appears  in  what  follows. 

29.  For  no  man  ever  yet  hated  his  own 
flesh.  The  argument  urged  is  strengthened 
by  being  shown  to  consist  with  a  law  in  man's 
own  nature.  But  nourisheth  it  and  cher- 
isheth it,  even  as  the  Lord  (or,  as  Christ) 
the  church.  The  change  of  'the  Lord'  to 
'  Christ'  is  required  by  manuscript  authority. 
The  verbs  in  the  Greek  translated  '  nourish  ' 
and  'cherish,'  mean,  literally,  to  supply  nu- 
triment and  to  warm.  They  describe  graph- 
ically the  way  in  which  the  body,  in  due 
regard  for  health  and  life,  is  cared  for.  In 
the  application  of  the  comparison,  they  sug- 
gest with  what  tender  and  watchful  care,  upon 
the  one  hand,  Christ  watches  over  his  church, 
which  is  his  body,  and,  upon  the  other,  the 
husband  should  'cherish'  his  wife. 

30.  For  we  are  members  of  his  body, 
of  his  flesh,  and  of  his  bones.  It  will  be 
noticed  that  the  Revision  omits  the  words  'of 
his  flesh,  and  of  his  bones.'  This  is  according 
to  the  text  of  Westcott  and  Hort,  and  is  sus- 


29  eth  his  own  wife  loveth  himself;  for  no  man  ever 
hated  his  own  flesh  ;  but  nourisheth  aud  cherisheih 

30  it,  even  as  Christ  also  the  church  ;  because  we  are 

31  members  of  his  body.  For  ihis  cause  sluill  a  man 
leave  his  father  and  mother,  and  shall  cleave  to 
his  wife ;    and  the  twain   shall   become  one  flevh 

32  This  mystery  is  great;    but   I  speak   iu  regard  of 


tained  by  such  ancient  authorities  as  the 
Sinaitic,  the  Vatican,  and  the  Alexandrian 
manuscripts.  Tischendorf  at  lirst  opposed  tlie 
omission,  though  in  his  seventh  edition  he 
inserts  the  words.^  Most  manuscripts  and 
versions  contain  them,  while  in  the  passage  as 
used  by  Irenteus,  Chrysostom,  Jerome,  and 
many  others,  they  are  retained.  Ellieott 
thinks  that  in  the  manuscripts  first  named, 
NAB,  there  occurred  an  accidental  omission 
"  from  the  transcriber's  eye  having  fallen  upon 
the  third  pronoun  'his'  (aurou)  instead  of  the 
first."  He  urges,  also,  "internal  consider- 
ations." Eadie  and  Alford  also  retain  them. 
If  the  critical  judgment  be  accepted,  as  per- 
haps it  ought,  the  reference  to  Gen.  2  :  23 
becomes  more  evident  and  striking.  Adam 
there  says  of  his  wife:  "This  is  now  bone  of 
my  bone  and  flesh  of  my  flesh"  ;  and  the 
apostle  makes  use  of  the  same  strong  expres- 
sion, in  illustrating  alike  the  unity  implied  in 
the  marriage  tie,  and  the  oneness  of  Christ 
with  tlie  cliurch. 

31.  For  this  cause  shall  a  man  leave 
father  and  mother,  and  shall  be  joined 
(or,  shall  cleave)  unto  his  Avife,  and  they 
two  shall  be  one  flesh.  This  is  clearly  a 
citation  of  Gen.  2  :  24;  with  what  special 
sense  may  best  be  considered  in  a  study  of  the 
verse  which  follows. 

32.  This  is  a  great  mystery.  Various 
explanations  are  given  of  the  word  '  mystery  ' 
in  this  place.  We  can  scarcely  supjiose  that 
the  apostle  means  to  speak  thus  of  the  mar- 
riage relation  in  itself.  He  began,  indeed,  to 
tre^t  of  tliis  relation  as  it  exists  in  the  human 
compact,  but  in  enforcing  the  truth  of  its 
sacredness,  especially  of  that  unity  into  which 
the  parties  to  it  are  brought,  he  makes  use  of 
that  high  spiritual  relation  subsisting  between 


1  [But  he  omits  them  in  his  eighth  edition,  as  do  Lach- 
mann,  Westcott  and  Hort,  and  the  Revision.  Is  it  not 
more  probable  that  the  words  were  written  on  the 
margin  from  Gen.  2:  23,  and  introduced  by  a  copyist 
into  the  text,  than  that,  being  so  striking,  emphatic, 


and  familiar,  they  were  dropped  from  the  text?  It 
seems  to  me  that  the  weight  of  evidence  against  their 
genuineness  is  really  greater  than  that  in  favor  of  it. 
A.  H.] 


Ch.  v.] 


EPHESIANS. 


89 


33  Nevertheless,  let  every  one  of  yon  in  particular  so  I  33  Christ  and  of  the  church.    Nevertheless  do  ye  also 
love  his  wife  even  as  hiiusell  j  and  me  wife  *ee  that  she  severally  luve  each  one  his  own  wife  even  as  liiiuaclf; 

reverence  her  husband.  and  Ut  ilie  wife  nve  that  she  fear  her  husband. 


Christ  and  his  churcli.  Looking  back,  then, 
to  tiie  original  institution  of  marriage,  he 
finds  in  tiie  terms  of  it  what  strikingly  sets 
forth  the  thought  he  has  in  mind.  He  sees  in 
words  from  Genesis,  quoted  in  ver.  31,  an 
application  to  the  human  relation  of  marriage, 
and  to  that  spiritual  wedlock  in  which  Christ 
and  his  church  are  one.  There  is  here,  he 
then  says,  a  deeper  meaning  than  appears 
upon  the  surface — a  'mystery'  in  such  anal- 
ogies which  he  does  not  attempt  to  explore. 
But  I  speak  concerning  Christ  and  the 
church.  The  'mj-stery'  does  not  relate  to 
marriage  in  itself  considered,  but  to  that  s{)ir- 
itual  union  of  Christ  with  his  church,  of  which, 
in  some  sense,  we  might  view  marriage  as  a 
symbol.  Whether  in  the  institution  of  mar- 
riage there  was  any  looking  forward  to  this 
spiritual  relationship  between  our  Lord  and 
his  redeemed  people,  he  does  not  authorize  us 
to  say.  The  most  we  can  safely  infer  is  the 
lesson  which  the  apostle  himself  evidently 
aims  to  imprest — that  marriage  has  in  it  a 
sacredness  which  Christian  husbands  and 
wives  should  recognize,  a  sacredness  due  to 
the  closeness  of  this  union  as  divinely  ap- 
pointed, and  due  also  to  the  fact  that  it  is  : 
used  under  the  guidance  of  inspiration  to  rep- 
resent that  other  union,  so  high  and  holy,  of 
Christ  with  his  church.  If  marriage  were,  in 
itself,  what  human  folly  and  wickedness  so 
often  conceive  it  to  be,  we  should  never  find 
it  bearing  a  part  in  analogies  such  as  this. 

33.  Nevertheless,  let  every  one  of  you 
in  particular  (or,  severally^  so  love  his  wife 
even  as  himself;  and  the  wife  see  that 
she  reverence  {fear)  her  husband.  Tiie 
'nevertheless'  has  reference  to  what  is  said 
of  the  'mystery.'  Notwithstanding  all  tiiat 
may  be  mystically  implied  in  this  human  re- 
lationship,— perhaps  more  than  at  present  we 
are  prepared  to  understand, —  there  is  thi.s 
plain,  mutual  duty:  that  the  husband  'love 
Jiis  wife,'  tliat  the  wife  'fear'  her  husband. 
He  enjoins  it  as  an  individual  dut^'  {''every  one 
of  you  in  particular,'  or  severally).  He  is  not 
stating  an  abstract  proposition,  but  enjoining 
persQiKil  duty.  We  quote  here  the  comment 
of  Dr.  Hodge:  "Tiie  word  translated  'fear' 
(^o/Seu)   may  express  the  emotion  of  fear  in  all  I 


its  modifications,  and  in  all  its  degrees,  from 
simple  respect,  through  reverence,  up  to  ador- 
ation, according  to  its  object.  It  is,  however, 
in  all  its  degrees,  an  acknowledgment  of 
superiority.  The  sentiments,  tlierefore,  which 
lie  at  the  foundation  of  the  marriage  relatic)n, 
which  arise  out  of  the  constitution  of  nature, 
which  are  required  by  the  command  of  God, 
and  are  essential  to  the  happiness  and  well- 
being  of  tiie  parties,  are,  on  the  part  of  the 
husband,  that  form  of  love  which  leads  him 
to  cherish  and  protect  his  wife  as  being  him- 
self; and,  on  the  part  of  the  woman,  that 
sense  of  his  superiority  out  of  which  trust  and 
obedience  voluntarily  flow.' 

SUMMARY   OF   THE   EXPOSITION. 

The  first  and  second  verses  of  this  chapter 
really  belong  with  that  which  precedes.  The 
teaching  of  the  apostle  in  tiiis  connection  has 
(1)  a  positive,  and  ('2j  a  negative  aspect.  Un- 
der the  first  besets  forth  that  ideal  of  character 
and  life  toward  which  the  Christian  slicjuld 
aspire;  under  the  second  he  presents  to  view 
that  contrasted  character  and  conduct  which 
is  on  every  account  to  be  avoided.  The  ap- 
proved character  is  r«5^e>i€7"f7^«  character,  'the 
new  man'  ;  the  approved  life  that  whicli  is  in 
harmony  with"  the  principle  and  impulse  of 
this  new  nature.  Contrasted  with  this  is  all 
that  which  these  Ephesian  Christians  knew  of 
themselves  in  their  former  heathen  condition, 
and  which  they  see  to  be  characteristic  of  the 
heathen  society  in  the  midst  of  which  it  is  their 
lot  still  to  live.  With  ver.  3  of  chapter  5  the 
former  of  these  two  aspects  of  the  general 
theme  changes  to  the  latter,  and  we  have  set 
forth  in  plain  and  pointed  prohibition  those 
forms  of  outbreaking  sin  to  which  these  con- 
verted Gentiles  had  perhaps  been  more  or  less 
addicted,  but  which  must  no  more  be  even 
'named'   among  them   'as  becometh  saints.' 

(Ver.  3-'21.) 

Turning  to  the  more  positive  aspects  of  this 
moral  teaching,  it  is  to  be  again  noticed  how 
much  more  elevated  is  the  jioint  of  view  of  the 
Christian  morality  than  that  which  rests  purely 
in  any  law  of  human  relations,  or  in  consider- 
ations of  either  private  or  public  utility.  The 
Christian,  by  the  single  fact  of  becoming  a 


90 


EPHESTANS. 


[Ch.  VI. 


CHAPTEK  VI. 


CHILDREN,  obey  your  parents  in  the  Lord:  for  this 
is  liglii. 
2  Honour  thy  father  and  mother;  which  is  the  tirst 
coiuniandmenls  with  promise  ; 


1  Children,  obey  your  parents  in  the  Lord  ;  for  tliis 

2  is  right.     Honour  thy  father  and  mother  (wliich  is 


Christian,  is  in  a  sphere  wliolly  new.  There 
is  a  new  law  of  lite  within,  and  a  new  law  of 
life  without.  The  principles  by  which  he  tests 
character  and  conduct  are  found  in  the  essen- 
tial nature  of  that  new  life  within,  and  in 
those  relations  into  which  in  beconning  a  Chris- 
tian he  is  brought.  What  'becometh  saints' 
is  a  much  higher  rule  of  life  than  that  which 
concerns  personal  reputation,  social  decency, 
or  even  social  obligation.  '  The  will  of  the 
Lord' — this  is  what  most  of  all  needs  to  be 
'understood.'  Tiie  things  'acceptable  unto 
the  Lord'  are  the  things  to  be  ascertained, 
chosen,  and  done.  Tliey  are  to  be  Christian, 
even  in  their  joyousness.  (ver.  i8-2D.)  Their  re- 
ligion is  a  religion  of  cheerfulness,  and  they 
can  have  no  need  of  a  resort  to  worldly  sources 
of  enjoyment,  or  worldly  ways  of  expressing 
their  happier  moods. 

It  is  with  good  reason  that  the  apostle  in  this 
chapter  dwells  at  such  length  and  with  such 
emphasis  upon  the  subject  of  marriage,  at  the 
Christian  point  of  view.  (ver.  22^3.)  At  this 
point  those  so  lately  converted  from  heathen- 
ism needed  especially  to  be  placed  upon  their 
guard.  Scarcely  any  two  things  could  be 
more  in  contrast  than  the  heathen  and  the 
Christian  idea  of  marriage;  at  the  same  time, 
as  this  relation  is  the  basis  of  all  human  rela- 
tions, right  conceptions  of  it  and  right  action 
under  it  were  peculiarly  important.  Perhaps, 
too,  we  ought  to  say  that  in  this  Christian  law 
of  marriage  certain  things  are  assumed.  The 
parties  to  it  are  themselves  assumed  to  be 
Christian,  and  each  of  these  parties  such  in 
character  as  that  the  '  love'  upon  the  one  side, 
and  the  'reverence'  upon  the  other  shall  be 
possible.  Indeed,  it  is  one  essential  element 
in  this  Christian  law  of  marriage  that  each 
party  to  the  relation  so  indicated  shall  on  his 
or  her  own  part  recognize  a  duty  back  of  all 
others,  which  is  the  duty  of  cultivating  a  per- 
sonal character  worthy  alike  of  the  '  love'  and 
the  'reverence'  enjoined. 

But  beyond  this,  we  should  find  implied  in 
the  Christian  law  of  marriage  a  general  law 
that  must  be  in  force  among  those  who  are  not 


Christians  equally  as  with  those  who  are. 
This  relation  among  Cliristians  is  simply  the 
original  institution  redeemed  from  the  abuses 
and  the  degradation  to  which  the  folly  and 
wickedness  of  men  have  subjected  it.  ISuch 
as  is  here  described  it  was  meant  that  marriage 
should  always  be,  and  they  who  refuse  to  see 
it  in  that  light,  or  who  make  these  ideal  con- 
ditions of  it  impossible,  are  guilty  of  a  double 
wrong  :  they  contemn  the  divine  authority  in 
the  institution,  and  they  dishonor  the  institu- 
tion itself  by  perversion  and  abuse. 


Ch.  6  :  1-9.    Law  of  the  New  Life  in 

Other  Specific  Relations. 

1.  Children,  obey  your  parents  in  the 
Lord.  The  words  'in  the  Lord'  are  wanting 
in  four  ancient  manuscripts;  and  one  critic, 
Lachmann,  thinks  they  should  be  omitted. 
Most  manuscripts  have  them,  including  N  and 
A;  and  the  Greek  Fathers  treat  tiiem  as 
authentic.  They  are  therefore  retained  by 
nearly  all  modern  commentators.  Quite 
in  keeping  with  what  has  gone  before  in 
these  teachings  of  Christian  morality,  they 
enjoin  the  duty  of  children  to  parents  as  at 
the  Christian  point  of  view.  This  duty  of 
obedience  to  parents  is  a  Christian  duty,  and 
is  to  be  rendered,  like  all  others,  in  recogni- 
tion of  the  Lord's  will  and  in  obedience  to  it. 
That  will  is  always  supreme,  and  both  enjoins 
and  regulates  the  obedience  required.  For 
this  is  right.  The  Greek  word  does  not 
mean  "fit,"  "becoming"  (n-pen-oi'),  but  "just" 
(SiKaio;'),  in  accordance  with  natural  law.  Obe- 
dience to  parents  is  thus  shown  to  be,  not  an 
arbitrary  rule,  but  as  belonging  to  the  very 
relation  of  parent  and  child. 

2.  Honour  thy  father  and  thy  mother. 
The  apostle  here  points  back  to  the  fifth  com-, 
mandment  of  the  Decalogue,  like  all  the  ten 
commandments  grounded  in  natural  right, 
and  so  brings  to  this  which  he  now  enjoins  the 
sanction  of  that  ancient  statute.  Which  is 
the  first  commandment  with  promise. 
In  what  sense  this  fifth  commandment  is  'the 


Ch.  VI.] 


EPHESIANS. 


91 


3  That  it  may  be  well  with  thee,  and  thou  mayest 
live  loiiK'  on  the  earth. 

4  Ami,  ye  laihfis,  provoke  not  yotir  children  to  wrath  : 
but  bring  them  up  in  tbe  nurture  aud  uduiuuitiou  of 
the  Lord. 

5  .Servants,  be  obedient  to  thoni  that  are  your  masters 
according  to  tlie  fie.sh,  with  fear  and  trembling,  in 
singleness  of  your  heart,  as  unlo  Christ; 


3  the  first  coniraandiuent  with  promise)  that  it  may 
be   well   with   thee,   and    tiiou    '  niayust    live    long 

4  oil  the  -eartli.  And,  ye  fathers,  provoke  not  your 
children  to  wrath:  but  nurture  iheui  in  the  chas- 
tening and  admonition  of  the  Lord. 

5  3.>.jervaiits,  be  obedient  unto  them  that  according  to 
the  flesh  are  your  ■•  masters,  with  fear  aud  trembling, 


1  Or,  Shalt 'i  Or,  land 3  6r.  Bondiervantt 4  Or.  Lordi. 


lir.st  commandment  with  promise'  has  been 
thuuglit  not  altogether  clear.  Some  have  in- 
terpreted the  second  commandment  as  being 
'  with  promise,'  since  Jehovah  there  describes 
himself  as  "showing  mercy  unto  thoustinds 
of  them  that  love  him  and  keep  his  command- 
ments." This  is,  however,  more  in  the  form 
of  a  general  stsitement,  and  applies  as  much 
to  each  of  the  following  comnnindments  as  to 
this  one.  The  fifth  seems  certainly  first  of  the 
ten  with  a  promise  specifically  attached — 
"that  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee."  .  Then, 
a  further  difficulty  is  supposed  to  be  in  the 
fact  that  so  far  as  the  ten  cominandments  are 
concerned,  this  is  not  only  the  first,  but  the 
only  one  '  with  promise.'  Perhaps  it  is  unne- 
cesssary  to  hold  the  writer  of  this  Epistle  to 
such  exactitude  of  expression.  If  we  must  do 
so,  then  it  may  be  sufficient  to  say  that  this 
fifth  commandment  is  first  of  all  which  dis- 
tinctly appear  in  the  Sinaitic  legislation  with 
a  definite  and  express  promise  attached.  The 
connection  of  a  proinise  witii  the  command 
lends  to  it  unusual  emphasis. 

3.  That  it  may  be  Avell  with  thee,  and 
that  thou  mayst  live  long  on  the  earth. 
Tlie  apostle  here,  as  is  coinmon  with  writers 
of  the  New  Testament,  quotes  from  the  Septu- 
agint,  instead  of  the  Hebrew.  He  also  omits 
the  words  "which  the  Lord  thy  God  giveth 
thee."  There  is,  tlierefore,  an  adaptation  of 
the  ancient  promise  to  his  own  especitil  pur- 
pose. The  general  purport  of  the  promise, 
however,  as  originsilly  given,  warrants  him  in 
this.  This  general  purport  is  that,  connected 
with  the  observance  of  this  duty,  there  shall 
be  the  blessing  of  long  life  as  a  result.  Along 
with  the  especial  divine  approval  and  blessing 
vouchsafed  to  obedience  in  the  particular 
named,  there  is  that  which  is  the  natural  con- 
sequence of  addiction  to  this  virtue,  and  to 
those  by  which  it  is  so  apt  to  be  accompanied. 
A  well-regulated  life,  under  the  general  order 
of  divine  providence,  will,   as  the  rule,  be  a 


long  life;  untimely  death  being  so  often  due, 
in  some  way,  to  violation  or  neglect  of  those 
laws  which  assign  conditions  botii  of  health 
and  of  life.  Disregard  of  such  laws,  and  reck- 
less living  in  general,  commonly  begin  with 
violations  of  this  fifth  commandment,  break- 
ing this  law  of  God  and  law  of  nsiture  leading 
on  swiftly  to  general  lawlessness,  perhaps  to 
crime  and  a  death  of  shame.  Even  heathen 
moralists,  like  Confucius,  have  seen  this,  and 
so  have  phiced  this  duty  of  reverence  for 
parents  at  the  very  foundation  of  all  virtue, 
personal  and  social. 

4.  And  ye  fathers,  provoke  not  your 
children  to  wrath.  Fathers  are  addressed, 
because  autliority  in  the  houseludd  is  primar- 
ily lodged  with  them,  and  by  them,  perhaps, 
most  apt  to  be  exercised  vvitii  harslmess.  The 
injunction  here  requires  that  judicious  exer- 
cise of  such  authority  which  takes  due  account 
of  whatever  nuiy  be  peculitir  in  the  disjjosi- 
tion  of  the  child,  or  in  circumstances  of  the 
case  calling  for  admonition,  and  so  appeals  to 
a  sense  of  justice,  instead  of  exciting  that  feel- 
ing of  rebellion  and  '  wrath  '  which  a  sense  of 
wrong  suflfered  is  so  sure  to  cause.  But  bring 
them  up  in  the  nurture  and  admonition 
of  the  Lord.  Here  iigttin  we  find  ourselves 
at  the  Christian  point  of  view.  While  the 
child  may  rigiitfully  expect  of  the  parent 
what  is  more  than  mere  control. — may  expect 
'nurture,' — and  while  'admonition'  will  til- 
ways  be  necessary,  those  should  be  'in  the 
Lord':  nurture,  education,  discipline,  in 
knowledge  of  the  Lord's  will,  and  a  disposi- 
tion conforming  thereto,  and  '  adtnonition,' 
grounded,  not  in  mere  parental  authority,  but 
in  that  higher  law  of  a  divine  commandment. 
The  general  sense  of  the  injunction  would 
cover  the  whole  sphere  of  a  nurture  and 
training  that  shouUl  be  thoroughly  Christian 
in  spirit,  and  aim,  and  result. 

5.  Servants,  he  obedient  t<»  them  that 
are  your  masters  acrordins  to  the  flesh. 
The   word   for  'servants'   (ioOAoi)    means,    of 


92 


EPHESIANS. 


[Ch.  VI. 


6  Not  with  eyeservice,  as  menpleasers ;  but  as  the 
servauts  of  Christ,  doing  the  will  of  God  from  the 
heart ; 

7  With  good  will  doing  service,  as  to  the  Lord,  and 
not  to  men : 

8  Kuottiug  that  whatsoever  good  thing  any  man 
doeth,  the  same  shall  he  receive  of  the  Lord,  whether 
A«  be  bond  or  free. 


6  in  singleness  of  your  heart,  as  unto  Christ :  not  in 
the  way  of  eyeservice,  as  uieii-pleasers  ;  but  as  '  ^er- 
vauts   of  Christ,   doing  the  will  of  God   from   the 

7  2 heart;  with  good  will   doing  service,  as   unto  the 

8  Lord,  and  not  unto  men:  knowing  lliat  whatsoever 
good  thing  each  one  doeth,  the  same  shall  he  re- 
ceive again  from  the  Lord,  whether  he  be  boud  or 


1  Gr.  Bondservants '2  Gr.  soul. 


course,  bondservants ;  and  the  precept  given 
must  be  understood  as  addressed  to  those  who 
were  in  this  unfortunate  situation,  the  number 
of  whom  in  every  great  ancient  city,  like 
Ephesus,  was  very  large.  Very  many  of  this 
class  became  Christians.  This  new  faith  of 
theirs,  however,  had  nothing  in  it  which 
would  warrant  a  turbulent  spirit,  or  conduct 
of  any  kind  inconsistent  with  the  relations  of 
that  condition  of  lile  in  which  their  Christian 
faith  and  hope  had  found  them.  Obedience 
to  these  '  masters'  (icupiots)  was  the  iiaimediate 
duty,  whether  the  relation  were  one  of  servi- 
tude in  its  harsher  or  its  milder  form.^  With 
fear  and  trembling.  Ellicott  rightly  un- 
derstands this  as  referring  "to  the  'tinxious 
solicitude'  they  ought  to  feel  about  the  faith- 
ful perfurmance  of  their  duty."  Other  places 
where  the  same  expression  occurs,  are  1  Cor. 
2  :  3;  2  Cor.  7  :  15;  Phil.  2  :  12.  Eeference 
to  these  places  will  show  that  the  phrase  im- 
plies nothing  servile,  but  only  that  natural 
and  proper  solicitude  which  a  sense  of  respon- 
sibility occasions.  In  singleness  of  your 
heart,  as  unto  Christ.  The  commanding 
motive  to  such  obedience  should  be  alwaj's 
the  Christian  one. 

6.  Not  with  eye-service,  as  men-pleas- 
ers.  Ellicott  regards  the  word  for  "eye- 
service" {o<i,ScxXnoiov\iiav)  as  "  Coined  by  St. 
Paul."  It  occurs  only  in  this  place  and  at 
Col.  3  :  22.  There  is  great  significance  in  the 
advice  here  given.  The  natural  tendency  of 
servitude,  in  which  the  motives  that  ordinarily 
influence  men  are  so  much  absent,  is  toward 
those  of  which  the  apostle  here  speaks.  Even 
here,  as  he  implies,  the  Christian  sense  of 
higher  o>)ligation  thati  that  of  mere  task-work 
may  have  room,  and  may  lift  into  a  certain 


dignity  even  the  most  servile  occupatinn. 
But  as  the  servants  of  Christ.  The  most 
menial  and  unwelcome  forms  of  service  may 
be  rendered  with  this  high  motive,  and  so 
may  become  tolerable,  even  to  those  who 
naturally  most  revolt  at  them.  Doing  the 
will  of  God  from  the  heart.  The  marginal 
rendering  in  the  Revision,  "soul"  for  '  heart,' 
is  preferred  by  Eadie,  Ellicott,  Alford,  and 
others;  the  last-named,  however,  connecting 
the  words  '  from  the  soul '  with  the  next  verse, 
following,  in  this,  the  text  of  Knappand  Lach- 
mann,  and  such  commentators  as  Bengel,  Har- 
less,  De  Wette,  and  Stier.  The  Syriac  Version 
also  connects  in  tliis  way,  so  as  to  read  in  trans- 
lation, "and  serve  them  with  all  j'our  soul." 
Eadie  objects  to  this  as  an  apjtarent  tautology, 
when  'from  the  heart,'  or  ^ soiiV  becomes  con- 
nected with  the  following  verse. 

7.  With  good  Avill  doing  service,  as  to 
the  Lord,  and  not  to  men.  "  It  is  no  good 
will,"  says  Eadie,  "which  the  slave  often 
bears  to  his  master,  his  common  feeling  being 
the  torment  of  his  master's  presence  and  the 
terror  of  his  lash." 

8.  Knowing  that  whatsoever  good  thing 
any  man  doeth,  the  same  shall  he  receive 
of  the  Lord.  It  is  noticeable  how  Paul 
dwells  upon  this  advice  to  '  servants,'  who  if 
literal  "bondmen,"  "slaves,"  so  much  needed, 
not  only  comfort  in  their  hard  lot,  but  guid- 
ance also  in  the  ordering  of  their  new  life  in 
Christ  under  such  harsh  conditions.  His  ad- 
vice to  them  certainly  meets,  in  the  only  pos- 
sibly effectual  way,  the  necessities  of  their 
case.  A  spirit  of  comparative  acquiescence  in 
their  condition,  and,  above  all,  a  new  and 
elevating  motive,  making  them,  in  some  sense, 
superior  to  that  which  thej'  must  endure,  was 


I  Tlie  use  of  iciipio?  instead  of  Seo-Trdrij?  ought,  perhaps,  I  absolutism,"  the  interpretation  of  the  passage  should  be 
to  be  noticed.  The  latter,  as  Thayer  explains,  is  "  more  ]  made  to  cover  the  relation  of  master  and  servant  in  all 
strictly  the  correlative  of  *ouAo«,  'slave.'"  Since  the  ]  forms  of  it,  although  especially  applying  to  servitude 
writer  here  employs  the  former  word,  with  its  "wider  I  in  the  form  it  had  amongst  those  to  whom  this  Epistle 
meaning,  applicable  to  the  various  ranks  and  relations  I  is  immediately  addressed, 
of  life,  and  not  suggestive,  either  of  properly  or  of  | 


Ch.  VL] 


EPHESIANS. 


93 


9  And,  ye  masters,  do  the  same  things  unto  them,  I  9  free.    And,  ye  » masters,  do  the  same  things  unto 

forbearing  threatening:  knowing  that  your  Master  also  I  them,  and   forbear  threatening;    Iciiowing   that    he 

IS  in  heaven  :  neither  is  there  respect  of  persons  with  i  whi)   is   both  their  master  and  yours  is  in  heaven, 

o^i^-                                                                                            I  and  tliere  is  no  respect  of  persons  with  hiiu. 


the  only  availing  help  for  them.  AVhcn  they 
should  come  to  make  the  service  they  ren- 
dered a  service  for  Christ,  and  their  obedience 
to  the  master  a  doing  of  the  will  of  God,  and 
their  service  as  done  'to  the  Lord,  and  not  to 
men,'  with  confidence  that  in  the  Lortl's  best 
way,  whatsoever  good  in  these  ways  they 
should  do,  the  same  they  should  'receive  of 
the  Lord,'  the  darkness  of  their  lot  would  be 
relieved  with  a  genuine  radiance,  and  the 
burden  and  the  humiliation  of  it  becofine  at 
last  tolerable.  The  verb  for  'receive'  ("re- 
ceive again,"  in  the  Revision)  is  in  the  middle 
voice  (KOfii'o-eTai).  Thayer  explains  thus:  "Since 
in  the  rewards  and  punishments  of  deeds,  the 
deeds  themselves  are  as  if  requited  and  so 
given  back  to  their  authors,  the  meaning  is 
obvious  when  one  is  said  to  "receive  again" 
((coMt^eaflai)  that  wMch  he  has  done — that  is, 
"either  the  reward  or  the  punishment  of  the 
deed."  "The  word  refers,"  says  Ellicott, 
"to  the  receiving  back  of  a  deposits  The 
doctrine  implied  is  that  constant  doctrine  of 
the  New  Testament,  that  while,  as  is  said  be- 
low, "there  is  no  respect  of  persons"  with 
God,  there  is  respect  of  character;  so  that 
w^hile  all  present  favor,  and,  above  all,  the 
final  salvation,  is  of  grace,  and  "not  of  works, 
lest  any  man  should  boast"  (2  :  9),  it  is  by  no 
means  forgotten,  either  now  or  in  the  final 
apportionment  of  destiny,  what  the  life  has 
been.  Whether  he  be  bond  or  free.  The 
real  point  of  what  is  said  is  perhaps  in  these 
words.  The  Christian  bond  servant  is  enti- 
tled to  feel  that  in  all  that  concerns  his  rela- 
tions with  God  he  is  upon  the  same  fo(iting  as 
the  free  man.  He  should,  therefore,  view 
himself  as  addre.ssed  bj-  precisely  the  same 
motive,  as  regards  the  conduct  of  his  life.  If 
a  free  man,  he  would  expect,  in  all  relations, 
to  have  regard  supremely  to  the  will  of  God, 
and  do  all  things  'as  unto  Christ.'  Let  him 
do  the  same  now,  realizing  that  in  no  respect 
will  the  divine  dealing  with  him  be  made  to 
differ  because  of  his  present  condition,  how- 
ever much  one  of  humiliating  servitude  it 
may  be. 
9.  And  ye,  masters,  do  the  same  things 


onto  them.  The  principle  just  stated  with 
regard  to  servants  is  here  ajiplied  to  masters. 
There  is  one  law  of  Chri.-tiiin  iiitercour.se  for 
all  classes  of  men.  Forbearing  threaten- 
ing. The  word  for  '  threatening '  has  the  arti- 
cle (tti)v  oTreiAjjK),  and  is  therefore  made  more 
specific  than  either  the  Common  Version  or 
the  Revision  would  indicate.  It  means  tlie 
threatening  common  with  'masters,'  the  iiarsh, 
rude,  contumelious  way  in  wiiich  the  "hard 
master"  has  always  been  wont  to  treat  espe- 
cially the  slave.  In  the  relations  of  the  Chris- 
tian master  and  slave  all  this  is  to  be  changed. 
Knowing  that  your  .Master  also  is  in  hea- 
ven. The  Greek  (xal  a.vri>v  xai  i/fjLuiv  6  KvpuKy 
means,  both  their  Master  and  yours.  The 
American  Revisers  would  read,  "he  who  is 
both  their  Master  and  yours."  Tlie  thought 
is  that  in  the  commim  relation  of  master  and 
servant  with  him  who  is  in  heaven,  the  ditt'i-r- 
ence  of  condition  disappears;  for,  neither  is 
there  respect  of  persons  with  him.  Thayer 
exjjlains  the  Greek  word  translated  'respect  of 
persons'  as  indicating  "the  fault  of  one  who, 
when  called  on  to  requite  or  to  give  judgment, 
has  respect  to  the  outward  circumstances  of 
men,  and  not  to  their  intrinsic  merits,  and  so 
prefers,  as  the  more  worthy,  one  who  is  rich, 
high-born,  or  powerful,  to  one  who  is  de.-^titute 
of  such  gifts."  There  is  none  of  this  with 
that  Master  of  us  all  who  is  in  heaven.  It  is 
impossible  that  the  human  distinctions  which 
are  often  of  such  importance  to  us  should  Vie 
of  equal  importance  to  him,  or,  indeed,  of  anj' 
importance  at  all,  save  as  "to  whom  much  is 
given,  of  him  shall  much  be  reiiuired."     (Luke 

12  :  48.) 

It  is  to  be  noticed  that,  although  these  prin- 
ciples and  precepts  of  Christittn  morals  are 
addressed  to  those  who  are  themselves  Chris- 
tian, and  so  have  an  iin mediate  apiilication  to 
them,  they  are  so  grounded  in  fundamental 
principles  of  right  and  justice  as  to  be  equally 
in  force  for  all  classes  and  conditions  of  men. 
The  Christian  law  of  right  in  human  relations 
is  the  natural  law  of  right,  set  forth  with  a 
special  divine  sanction,  and  addressed  to  mo- 
tives originating  in  the  new  nature  of  one  who 


94 


EPHESIAN5. 


[Ch.  VI. 


10  Finally,  my  brethren,  be  strong  in  the  Lord,  and 
in  the  power  of  his  might. 

11  Put  on  the  whole  armour  of  God,  that  ye  may  be 
able  to  stand  against  the  wiles  of  the  devil. 

12  For  we  wrestle  not  against  flesh  and  blood,  but 
against  principalities,  against  powers,  against  the  rulers 
of  the  darkness  of  this  world,  against  spiritual  wicked- 
uess  in  high^tace*. 


10  1  Finally,    i  be   strong    in   the    Lord,  and   in    the 

11  strength  of  his  might.  Put  on  the  whole  armour 
of  God,  that  ye  may  be  able  to   stand   against  the 

12  wiles  of  the  devil.  For  our  wrestling  is  not  against 
flesh  and  blood,  but  against  the  principalities, 
against  the  powers  against  the  world-rulers  of  this 
darkness,  against  the  spiritual  hosts  of  wickedness  in 


1  Or,  from  henceforth 2  6r.  be  made  povier/uL 


has  been  born  again.  These  motives,  even, 
are,  however,  such  as  every  one  should  be  cap- 
able of;  so  that  it  can  by  no  means  be  claimed 
that  what  is  here  taught  and  enjoined,  though 
addressed  in  the  first  instance  to  Christians,  is 
for  Christians  only.  The  law  of  the  new  life 
is  of  universal  obligation,  and  they  whose  spir- 
itual condition  makes  them  insensible  to  its 
claim  are  just  so  much  the  more  in  fault. 
10-20.  The  Nkw  Life  as  a  Conflict. 

10.  Filially?  niy  brethren.  One  manu- 
script (A)  omits  the  word  for  'my.'  Four 
others,  X  B  D  E,  omit  both  words,  and  read 
simply,  'Finally.'  This  te.vt  the  Eevision 
and  most  modern  critics  adopt,  Be  strong: 
in  the  Lord.  The  verb  has  a  more  intense 
meaning  than  simply  'be  strong.'  It  means 
"  6e  strengthened."  Having  set  forth  with 
such  fullness  as  we  see  the  doctrine  of  redemp- 
tion ;  having  shown  what  provision  has  been 
made  for  making  the  redeeming  purpose 
effectual  in  a  regi'nerate  people,  saved  through 
the  grace  that  is  in  Christ  Jesus;  having  pre- 
sented to  view  the  new  life,  with  the  law  that 
is  to  rule  it  and  the  virtues  that  are  to  adorn 
it,  the  apostle  comes  now  to  the  admonitory 
truth  that  there  are  many  adversaries,  and 
these  the  Christian  believer  must  be  prepared 
to  meet.  For  this,  strength  is  needful.  Hence 
his  exhortation,  '  Be  .strengthened  in  the 
Lord.'  And  in  the  power  of  his  mi^ht. 
This  does  not  mean  'in'  or  hy  "his  mighty 
power."  As  Ellicott  says,  we  are  to  "pre- 
serve the  proper  force  of  each  substantive." 
Wh;tt  the  Christian,  preparing  for  conflict, 
needs  is  'power.'  The  armor  he  is  to  wear  is 
descrihed  in  verses  which  follow;  but  first 
there  must  be  'power,'  as  otherwise  armor, 
whether  defensive  or  offensive,  is  little  avail- 
ing. This  power  the  believer  must  receive  in 
communications  of  that  'might'  which  he 
finds  in  fellowship  with  his  Lord  and  in  an- 
swer to  prtiyer. 

11.  Put  on  the  whole  armour  of  God. 
There  is  one  word  in  tlie  Greek  for, 'whole 


armour'  (wai'OTrAiai'),  from  which  comes  our 
word  "panoply."  The  emphasis  is  upon  this 
word,  not  upon  "God"  (OeoD).  In  subsequent 
verses  this  'panoply'  is  described.  What  tlie 
apostle  would  urge  is  that  all  of  it,  'the  whole 
armour,'  be  '  put  on.'  The  Christian  believer, 
since  he  is  also  a  Christian  warrior,  should 
seek  a  complete  equipment  of  that  which  has 
been  provided  him,  undervaluing  nothing, 
omitting  nothing.  How  can  he  know  at  what 
unguarded  point  the  subtle  foe  he  has  to  meet 
may  aim  his  "fiery dart"?  That  ye  may  be 
able  to  stand.  The  word  for  'stand'  (ariivai) 
is  a  military  term.  It  means  the  firm  and 
prepared  attitude  of  the  true  soldier  confront- 
ing his  enemy.  Against  the  wiles  of  the 
devil.  As  will  be  seen  further  on,  the  passage 
we  are  considering  recognizes  distinctly  the 
existence  of  malignant  spirits  of  evil,  with 
whom  men  have  to  deal.  The  chief  of  these 
seems  to  be  here  intended.  It  is  held  bj- judi- 
cious commentators  that  alike  here  and  in  ver. 
16  below — "the  fiery  darts  of  the  wicked" 
.,o7ie'' — Satan  himself  is  meant.  Not  that 
to  this  chief  of  the  evil  spirits  anything  like 
omnipresence  is  to  be  attributed,  but  that,  as 
the  leader  of  that  dreaded  host,  he  acts  by  his 
instruments,  whether  fallen  angels  or  wicked 
men;  while  especially  the  'wiles'  against 
which  we  are  to  be  always  on  guard  are  of  his 
devising.  'Wiles'  may  as  well  mean  "strata- 
gems," and  refer  to  those  many  and  subtle 
and  dangerous  ways  in  which  evil  assails  men, 
and  the  Christian  by  no  metms  least  of  all. 

12.  For  we  wrestle  not  against  flesh 
and  blood.  What  we  have  in  the  verses 
which  follow  deals  with  matter  of  deepest 
concern  to  all  men,  and  yet  of  which  all  too 
few  are  willing  to  be  convinced.  That  form 
of  skepticism  which  finds  in  "the  unseen''  a 
presumption  of  non-existence  is  especially 
slow  to  admit  that  men,  even  in  their  moral 
conflicts,  have  more  to  contend  with  than 
that  of  whose  existence  they  are  directly  con- 
scious.    What  the  apostle  here  says  is  that 


Ch.  VI.] 


EPHESIANS. 


95 


man's  real  '  wrestle,'  that  upon  which  the 
alternatives  of  destiny'  most  depend,  is  not 
with  the  seen,  but  with  the  unseen.  But 
against   principalities,   against   powers. 

Like  terms  with  lliese  have  been  before  used 
in  this  Epistle,  although  in  quite  a  contrasted 
application.  We  read  in  3  :  10  of 'principali- 
ties and  powers  in  the  heavenly  jjlaces,'  by 
which  are  clearly  meant,  as  the  connection 
tliere  shows,  good  angels,  in  the  several  orders 
of  dignity  and  administration.  The  analogy 
between  that  passage  and  the  present  one 
makes  the  meaning  here  no  less  clear.  It  is 
one  of  those  places  in  Scripture  where  allu- 
sion is  made  to  facts  in  the  spiritual  world  of 
which  we  know  but  little,  yet  of  which  so 
much  as  this  is  made  certain — that  the  evil  of 
the  universe  is  not  a  vague,  impersonal  "pos- 
sibility," but  an  organized  force,  represented 
in  personalities  as  real  as  those  in  which  the 
opposite  principle  of  good  becomes  embodied 
and  active.  The  language  of  Paul  in  this 
place  implies  further,  that  there  is  order  and 
administration  among  evil  spirits,  as  among 
good  spirits,  while  the  warfare  of  humanity 
with  the  one  of  these  is  as  real  and  as  much  to 
be  dreaded  as  the  help  in  this  warfare  to  be 
souglit  and  expected  from  the  other.  Against 
the  rulers  of  the  darkness  of  this  world. 
It  is  agreed  among  critics  that  the  Greek  term 
for  'world'  (aiwi/os)  does  not  belong  to  the 
true  text.  It  is  not  found  in  the  three  oldest 
manuscripts,  X,  A,  B,  and  is  omitted  in  n.iany 
of  the  versions  and  by  many  of  the  Fathers. 
The  word  for  'rulers'  ((toa/io/cpaTopos),  besides, 
expresses  more  than  the  translation  would  im- 
ply. It  means,  as  the  Kevision  reads,  "world- 
rulers."  These  'principalities  and  powers," 
tiierefore,  are  'world-rulers';  their  sway  is 
world  wide,  and  they  are  rulers  of  '  this  dark- 
ness'— the  moral  darkness  pervading  human- 
ity. This  is  alike  the  element  and  the  king- 
dom of  these  evil  'powers'  and  '  j)riiieii)ali- 
ties.'  Against  spiritual  wickedness  in 
high  places  (hcnvmiiy  places).  Theclianged 
translation  in  the  Revision  will  be  noticed. 
The  word  for  'spiritual'  (»r»'«u(.iaTi(ca)  is  (like 
iit-niKov,  "cavalry,"  and  Aijo-tpiko,  "robber- 
hordes")  an  adjective  used  as  a  substantive. 
It  does  not  qualify  the  word  for  '  wickedness,' 
but  governs  it  in  the  genitive.  ''Spiritual 
hosts  of  wickedness^'  is  therefore  the  correct 
translation.     'Spiritual  hosts  of  wickedness  in 


the  heavenly  places'  (roU  iirovpaviois),  however, 
is  difficult  of  explanation.  Tiiis  jihrase,  'heav- 
enly places,'  has  occurred  repeatedly  before 
in  this  Epistle, — in  1  :  3,  20;  2  :  6;  and  3  :  10, — 
in  each  case  in  a  connection  ver^'  diH'erent 
from  this.  It  has  not  seemed  to  us,  in  com- 
menting upon  tiiose  j)assages,  that  its  mean- 
ing should  be  wlujliy  localized,  as  if  de- 
noting heaven  merely,  but  as  embracing  that 
whole  .sphere  of  higiier  reality  in  iiumaii  ex- 
perience which  has  its  centre  in  heaven,  is 
pervaded  by  heavenly  influencesand  enriclied 
by  heavenly  ministries.  It  seems  also  to  us 
a  mistaken  exegesis  to  give  to  the  phrase  in 
this  present  passage  a  meaning  so  essentially 
ditlerent  from  what  it  manifestly  has  in  the 
earlier  ones,  as  some  have  proposed;  either 
as  meanilig  by  'iieavenly'  the  lower  regions 
of  the  atmosphere,  once  supposed  to  be  the 
haunt  of  evil  spirits, — although  tiiis  view  has 
a  formidable  array  of  distinguished  names  in 
its  support, — or  any  of  the  more  fanciful  ones 
anciently  preferred.  We  suggest  the  follow- 
ing points  as  perhaps  helpful  toward  a  solu- 
tion:  1.  That  the  thought  in  this  verse  seems 
in  some  degree  to  move  toward  a  climax.  The 
'wrestle'  of  the  Cliristian  is  not  'against' 
such  comparatively  feeble  opponents  as  '  flesh 
and  blood';  it  is  agiinst  'principalities  and 
powers,'  at  first  vaguely  mentioned,  which, 
however,  become  more  a  reality  as  dwelling 
in  and  ruling  the  world's  moral  'darkness,' 
and  then  are  brought  face  to  face  wi\h  us  as 
'spiritual  hosts  of  wickedness  in  the'  very 
'heavenly  places'  themselves.  It  seems  to  us 
a  material  letting  down  of  the  whole  thought 
when  from  such  a  conception  as  '  world-rulers 
of  the  darkness'  we  drop  to  that  of  haunting 
spirits  in  the  atmosphere  around  us.  2.  It 
would  seem  a  thing  to  be  expected,  that  the 
apostle  in  the  view  here  to  be  given  of  the 
malignant  activity  of  evil  spirits,  would  in  an 
especial  nninner  siiow  how  this  activity  imme- 
diately concerns  the  Christian.  Tlie  first  two 
points  of  description  in  the  verse  are  general, 
and  describe  the  agency  of  such  spirits  as  it 
affects  humanity  everywhere.  His  especial 
theme,  however,  is  the  spiritual  conflict  of  the 
Christian  believer.  May  it  not  be  his  inten- 
tion to  touch  upon  this  in  the  part  ofthever.se 
now  under  consideration?  3.  We  know  for 
a  fact  that  short  of  heaven  itself  there  is  no 
sphere  of  Christian  life  that  is  secure  against 


96 


EPHESIANS. 


[Ch.  VI. 


13  Wherefore  take  unto  you  tlie  whole  armour  of 
God,  that  ye  luay  be  able  to  withsiand  in  tlie  evil  day., 
^  and  having  doue  all,  to  stand. 

H  Stand  therefore,  having  your  loins  girt  about  with 
truth,  and  having  on  the  breastplattj  of  righteousness. 


13  the  heavenly  places.    Wherefore  take  up  the  whole 
armour  of  God,  that  ye  may  be  able  to  with^tand  in 

14  the  evil  day,  and,  having  done  all,  to  stand.     Stand 
therefore,  Laving  girded  your  loins  with  truth,  and 


the  invasions  of  evil  in  its  manifold  forms. 
The  closest  and  dearest  fellowships,  the  most 
sacred  spiritual  associations,  t!ie  inner  spiritual 
life  itself  of  the  Christian,  even  those  experi- 
ences of  his  which  have  in  them  most  of 
heaven  may  be,  and  sometimes — too  often, 
indeed! — are  intruded  upon  by  that  sinister 
power  whose  ministry  is  always  evil.  4.  As 
before  intimated,  it  would  be  most  consistent 
with  a  correct  exegesis  to  understand  this  re- 
peatedly recurring  phrase  in  a  like  way 
throughout  the  Epistle.  "There  are,"  as 
Eadie  says,  "beyond  a  doubt,  'heavenly 
places'  on  earth.  The  gospel,  or  the  Media- 
torial reign,  is  'the  kingdom  of  heaven.' 
That  kingdom  or  reign  of  God  is  'in  us,'  or 
among  us.  Heaven  is  brought  near  to  us 
through  Christ  Jesus.  Those  spiritual  bless- 
ings conferred  on  us  create  heaven  within  us, 
and  the  scenes  of  divine  benefaction  are 
'heavenly  places.'  "  As  the  same  writer  im- 
plies, the  church  itself  may  be  included  in  the 
representation.  Into  all  these  sjjheres  and  re- 
lations 'the  spiritual  hosts  of  wickedness'  are 
known  to  intrude,  and  here  especitilly  Chris- 
tian men  and  women  need  to  be  prepared  for 
the  encounter. 

13.  Wherefore  take  unto  you  {take  iip) 
the  whole  armour  of  God.  According  to 
Thaj'er,  the  rendering  'take  unto  you,'  in  the 
Common  Version,  would  be  correct  as  a  sec- 
ondary meaning  of  the  word  avoAd/Sere,  al- 
though 'take  up'  is  the  primary  meaning;  of 
course  '  take  up '  with  a  view  to  use.  This  last 
rendering,  in  the  present  case  is,  perhaps,  the 
more  graphic.  The  repetition  of  the  counsel 
given  emphasizes  its  importance.  The  armor 
in  question  is  the  '  armour  of  God.'  The  lan- 
guage used  distinguishes  it  from  all  manner  of 
merely  human  precautions,  defenses,  or  dis- 
ciplines. It  is  a  special  provision  for  the 
Christian  believer  in  response  to  his  prayerful 
trust  in  God.  That  ye  may  be  able  to 
withstand  in  the  evil  day.  To  stand 
against  (aPTto-r^i-oi).  The  '  evil  day  '  is  the  day 
of  temptation.  Not  always  realized  as  such, 
by  any  means,  since  evil  rarely  i)resents  itself 
to  men  as  the  evil  thing  it  is.     All  the  same. 


that  day  is  an  'evil'  one  in  which  a  foe  so 
subtle  must  be  encountered,  and  dangers  so 
fearful  faced  and  overcome.  It  is  limiting  too 
much  the  meaning  of  the  phrase  'evil  day,' 
to  understand  by  it  the  day  of  death,  as  some 
have  interpreted,  or,  as  Meyer,  "some  future 
and  terrible  outbreak  of  Satan  before  the  ex- 
pected advent  of  Christ."  (Eadie.)  Upon  the 
other  hand,  we  should  not  with  others,  charac- 
terize every  day  as  'evil'  in  the  sense  here 
intended.  The  reference  is  to  those  special 
seasons  and  circumstances  of  sjjiritual  or 
moral  exposure  which  niaj'  come  at  any  time, 
and  for  which  it  is  important  to  he  alwa^-s  pre- 
pared. And  having  done  all,  to  stand. 
The  'having  done  all '  is  a  specific  reference 
to  the  counsel  given  in  the  passage,  as  a  whole. 
Its  meaning,  however,  is  somewhat  broader 
than  simplj-  "  having  made  full  preparation  " 
for  the  encounter.  It  includes  all  that  may  be 
needful,  alike  in  preparing  for  the  encounter 
and  in  it.  "To  be  in  condition  for  warring  a 
good  warfare" — this  seems  to  be  what  is  had 
in  view.  Some  commentators,  as  Olshausen, 
Conybeare,  De  Wette,  would  understand  by 
'  having  done  all,'  having  fought  the  battle 
and  won  it.  We  shall  do  better  to  keep  in 
our  interpretation  to  that  which  the  apostle 
evidently  has  distinctly  in  view  throughout 
the  passage,  namely,  jireparation. 

14.  Stand,  therefore.  For  the  third  time 
in  the  same  immediate  connection  the  woi'd 
'stand'  is  employed,  suggesting  how  momen- 
tous, in  Paul's  conception,  is  that  attitude  of 
the  Christian  soldier  which  the  word  implies. 
The  true  soldier  intends  to  conquer.  His 
whole  attitude  and  bearing  mean  this.  Too 
often  temptation  finds  men  already  half  con- 
quered. They  are  inadequately  armed,  if 
armed  at  all,  and  the  purpose  to  resist  can 
scarcely  be  termed  a  purjiose.  This  is  not  to 
'stand.'  Having  your  loins  girt  about 
with  truth.  The  article  is  omitted  in  the 
Greek  as  in  the  translation.  It  is  not  the  truth 
which  the  apostle  means,  but  'truth,'  intcard 
truth,  genuineness,  the  ideality  of  that  which 
seems;  with  all  else  that  may  be  intended, 
implying  a   genuine    and    resolute  j)nrpose. 


Ch.  VI.] 


EPHESIANS. 


97 


15  And  your  feet  shod  with  the  preparation  of  the 

gospel  of  peace ; 

l(i  Above  all,  takiug  the  shield  of  faith,  wherewith 
ye  shall  be  able  to  queuch  all  the  fiery  darts  of  the 
wieked. 


15  having  put  on  the  breastplate  of  rig:iteousness,  and 
having  shod  your  fuel  wiih  the  preparation  of  the 

16  gospel   of     peace;  withal   taking   up   the   shield    of- 
failb,  wherewith  ye  sliall  be  able  to  quench  ali  the 


The  girdle  of  the  Koman  soldier,  says  EUicott, 
was  "  the  first  and  most  necessary  part  of  the 
equipment.  .  .  Independently  of  serving  to 
keep  the  armor  in  its  proper  place,  it  appears 
also  ...  to  have  been  used  to  support  the 
sword."  The  girdle  of  the  soldier  was  often 
liighly  ornamented,  but  it  is  not  to  this  that 
the  writer  here  refers,  but  to  its  serviceable- 
ness,  its  indispensableness  for  the  fully  equip- 
ped soldier.  And  having  {having  put  on) 
the  breastplate  of  righteousness.  Com- 
mentators differ  as  to  the  exact  import  of  the 
term  'righteousness'  (t^?  fincaiotrufr)?)  in  this 
place.  Some,  as  Harless,  De  Wette,  Eadie, 
incline  to  understand  by  it,  in  the  language 
of  the  last  named,  "  the  righteousness  of  God, 
or  of  faith,  or  as  'justification  by  the  blood  of 
the  cross,'  three  Scriptural  phrases,  meaning  in 
general  one  and  the  same  thing"  ;  being  in- 
fluenced in  this  view,  evidently,  by  the  pres- 
ence of  the  article.  Elliott,  with  Meyer, 
Olshausen,  and  others,  would  understand, 
"  Christian  moral  rectitude,  or,  more  correctly 
speaking,  the  righteousness  which  is  the  result 
of  the  renovation  of  the  heart  by  the  Holy 
Spirit."  We  do  not  find  ourselves  quite  clear 
as  to  which  of  these  interpretations  is  the  pref- 
erable one.  As  this  equipment,  throughout, 
appears  to  be  that  which  the  Christian  soldier 
has  in  himself,  however  much  it  may  be  'the 
gift  of  God,'  it  is,  perhaps,  safer  to  accept  the 
second  of  the  two  views  named  above.  It 
would,  too,  be  perhaps  in  better  keeping  with 
the  imagery  of  the  '  breastplate.'  This  last  is 
an  important  part  of  the  soldier's  defensive 
armor,  and  as  a  matter  of  fact,  that  in  the 
Christian  which  resists,  and  in  some  sense 
defends,  is  not  "imputed  righteoueness,"  but 
the  new  man  within,  which  refuses  to  entertain 
the  evil  suggestion. 

15.  And  your  feet  shod  (or,  having  shod 
your  feet)  Avith  the  preparation  of  the  gos- 
pel of  peace.  The  word  '  preparation,' 
though  retained  in  the  Revision,  scarcely  ex- 
presses the  full  idea.  "Readiness"  («Toina<7ia), 
"preparedness,"  is  what  seems  meant.  Special 
attention  appears  to  have  been  given, anciently, 


to  the  soldier's  footwear.     As  his  fighting  was    be  inconsistent  with,  the- 2'crso/iai  character 


so  much  hand  to  hand,  a  firm  footing  was  ex- 
ceedingly important  to  him.  His  sandals,  or 
caligue,  were  accordingly  not  only  bound 
firmly  to  tlie  foot  and  ankle,  but  were,  as  we 
are  told,  "thickly  studded  with  hobnails." 
The  Christian  soldier's  'preparedness,'  in  this 
regard,  he  is  to  find  in  'the  gospel  of  peace,' 
It  is  this  gospel  of  peace  as  realized  in  expe- 
rience. It  is  that  principle  of  steadfastness 
which  has  its  origin  in  a  sense  of  oneness  with 
God,  and  so  of  divine  aid  equal  to  any  ex- 
tremity. It  is  not  the  gospel  of  peace  as  given 
him  for  proclamation  to  others,  but  the  gospel 
of  peace  is  an  experience  in  himself. 

16.  Above  all)  taking  the  shield  of  faith. 
The  Greek  phrase  in  the  Revision  is  rendered 
"withal"  (ei-  niiTiv).  The  'above  all'  of  the 
Common  Version  is  in  any  case  incorrect. 
The  text  of  the  Revisers  has  the  warrant  of 
the  Siiiaitic  and  Vatican  manuscripts  (N  and 
B).  The  phrase  in  the  Alexandrine  (ini  naaiv) 
Ellicott  prefers,  translating  "in  addition  to 
all."  The  sense  is  much  the  same,  in  either 
case.  'Above  all,'  besides  not  being  war- 
ranted by  the  Greek  text,  conveys  a  wrong 
impression.  The  apostle  does  not  mean  to 
saj*  that  the  most  important  part  of  the  equip- 
ment is  this  which  he  now  mentions.  He  sim- 
ply describes  a  part  of  the  soldier's  armament 
differing  from  those  before  mentioned  ;  one  to 
be  not  attached  to  the  bod3',  but  borne  upon 
the  arm  or  hand  so  as  to  be  shifted  about  as 
need  may  require.  It  is  'the  shield  of  faith,' 
or,  '^ faith  as  a  shield,'  the  genitive  being  that 
of  apposition.  The  Christian  believer's  'faith' 
serves  him  in  his  need,  as  his  shield  does  the 
soldier.  Wherewith  ye  shall  be  able  to 
quench  all  the  fiery  darts  of  the  wicked. 
There  is  general  consent  among  commen- 
tators, with  whom  Thayer,  in  his  Lexicon, 
agrees,  that  by  the  term  rendered  '  the  wicked ' 
in  the  Common  A'ersion,  'the  evil  one'  in  the 
Revision,  is  meant  Satan,  the  devil ;  "either," 
says  Eadie,  "in  proper  person,  or  as  leader 
and  representative  of  the  foes  so  vividly  de- 
scribed in  ver.  12."  To  make  the  term  de- 
scriptive, simply,  of  evil  as  impersonal  would 


EPHESIANS. 


[Ch.  VI. 


17  And  take  the  helmet  of  salvation,  and  the  sword 
of  the  Spirit,  which  is  the  word  of  God : 

18  Praying  always  with  ail  prayer  and  supplication 
,in  the  Spirit  and  watching  thereunto  with  all  persever- 
ance and  supplication  lor  all  saints  : 

19  And  tor  me,  that  ulterance  may  be  given  unto  me, 
that  I  may  open  my  mouth  boldly,  to  make  known  the 
mystery  of  the  gospel, 


17  fiery  darts  of  the  evil  one.  And  take  the  helmet  of 
salvation  and  the  sword  of  the  Spirit,  which  is  the 

18  word  of  God ;  with  all  prayer  and  supplication 
praying  at  all  seasons  in  the  Spirit,  and  watching 
thereunto   in  all  perseverance  and  supplication  for 

19  all  the  saints,  and  on  my  behalf,  that  utterance 
may  be  given  unto  me  i  in  opening  my  mouth,  to 
make  known  with  boldness  the  mystery  of  the  gos- 


1  Or,  in  opening  my  mouth  with  holdnetSt  to  make  known. 


of   the   representation  throughout.     Perhaps 
where,  in  ver.  12,  the  apostle  tells  us  that  'we 

•  wrestle  not  against  flesh  and  blood,  but  against 
principalities,  against  powers,'  etc.,  he  intends, 

•in  part  at  least,  to  indicate  the  fact  that  it  is 
•not  tendeiicies   toward   evil,    in   ourselves   or 

•  others,  against  which  we  are  to  contend,  but 
against  evil  itself  in  personal  forms.  This  per- 
sonal element  in  the  representation  is  preserved 
throughout,  and  cannot,  in  the  place  now  con- 
sidered, be  set  aside  without  violence  done  to 
the  laws  of  good  exegesis.  The  larger  shields 
of  the  soldiers,  anciently,  we  are  told,  "  which 
for  lightness  were  made  of  wood,  were  cov- 
ered with  hides  and  similar  material,  designed 
to  prevent  the  full  effect  of  the  '  fiery  darts.'  " 
(Ellicott,  who  refers  to  Arrian,  ii.,  18.)  Ar- 
rows tipped  with  some  inflammable  substance 
were  used,  we  are  also  told,  in  sieges  or  under 
certain  circumstances  against  the  enemy  in 
the  field.  This  was  true  alike  of  the  Romans, 
the  Greeks,  and  the  Hebrews.  It  was  evi- 
dently the  most  dangerous  form  of  that  kind 
of  missile.  The  imagery  here,  accordingly,  is 
tised  to  enforce  the  thought  that  against 
Satan's  worst  form  of  attack  'the  shield  of 
faith'  will  avail. 

17.  And  take  the  helmet  of  salvation — 
literally,  "receive,  take  with  the  hand  {Sd$a<T0f), 
the  helmet  of  salvation,"  since  it  is  "the  gift 
of  God."  Not,  here,  "  <Ae  Aope  of  salvation," 
as  in  1  Thess.  5  :  8,  but  'salvation'  itself.  It 
is  milking  "our  calling  and  election  sure." 
(2  Peter  1 :  10.)  And  the  sword  of  the  Spirit, 
which  is  the  word  of  God.  "The  only 
offensive  weapon,"  says  Eadie,  "which  the 
.Christian  soldier  is  to  assume."  Says  Hodge; 
"In  opposition  to  all  error,  to  all  false  phil- 
osophy, to  all  false  principles  in  morals,  to  all 
the  sophistries  of  vice,  to  all  the  suggestions  of 
the  devil,  the  sole,  simple,  and  suflScient  an- 
swer is  the  word  of  God."  The  particular 
reference  here  appears  to  be  to  personal  expe- 
riences of  the  Christian  believer  himself;  since 
with  this  as  his  main  topic  the  writer  is  deal- 


ing throughout.  Yet  the  broader  view  just 
suggested  may  be  admissible  as  a  remoter 
application  of  the  words.  It  is,  then,  a  ques- 
tion of  serious  practical  import,  whether,  in  his 
personal  warfare  with  evil  or  his  general  en- 
counter with  the  error  and  evil  of  the  world, 
the  Christian  or  the  Christian  teacher  makes 
supreme  account  of  this  'sword  of  the  Spirit' 
in  the  full  meaning  of  what  is  here  said. 

18.  Praying  always  with  all  prayer  and 
supplication  in  the  Spirit.  The  rendering 
in  the  Revision,  "at  all  seasons"  for  'always,' 
will  be  noticed.  By  'all  prayer  and  supplica- 
tion' is  implied  prayer  adjusted  to  varying 
conditions  of  need;  and  by  'at  all  seasons' 
that  constant  prayerful  frame  of  mind  which 
becomes  uttered  and  pleading  'supplication' 
as  for  such  supplication  occasions  arise.  How^ 
ever  well  equipped  the  Christian  soldier  may 
be,  his  sufliiciency  is  still  'of  God.'  And 
watching  thereunto.  Watching  with  refer- 
ence to  this  (eis  aiiTo),  ov,  for  this,  that  is  the 
prayer  and  supplication;  exercising  care  not 
to  become  remiss,  or  to  fall  into  habits  of  neg- 
lecting what  is  so  essential  always  as  prayer, 
and  most  of  all  in  those  spiritual  conflicts  so 
inevitable  for  Christians  in  this  world.  With 
all  perseverance  and  supplication  for  all 
saints.  "No  soldier,"  says  Hodge,  "enter- 
ing battle  prays  for  himself  alone,  but  for  all 
his  fellow-soldiers  also.  They  form  one  army, 
and  the  success  of  one  is  the  success  of  all." 

19.  And  for  me  that  utterance  may  be 
given  unto  me.  A  different  preposition  (uirep) 
is  used  here,  'for  me,'  from  that  employed 
above  (wept),  '  for  all  saints.'  Eadie  would  find 
some  significance  in  this  change  of  the  prepo- 
sition, supposing  the  former  {vnip)  to  have  more 
intensity  of  meaning,  as  if  the  apostle  would 
desire  some  special  fervency  of  prayer  in  his 
own  behalf.  Ellicott  thinks  this  scarcely  war- 
ranted, while  Alford,  though  he  sees  "some- 
thing in  it,"  regards  Eadie  as  pressing  it  too 
far.  In  making  this  request  the  apostle  doubt- 
less has  reference,  in  part  at  least,  to  his  cir- 


Gh.  VI.] 


EPHESIANS. 


99 


20  For  which  I  am  an  ambassador  in  bonds ;  that 
therein  I  may  speak  boldly,  as  I  ought  to  speak. 

21  But  that  ye  also  may  know  my  attuirs  and  how  I 
do,  Tychicus,  a  beloved  brother  and  fallbful  luinisier 
ill  the  Lord,  shall  make  kiiowii  to  you  all  things: 

•J2  Whom  I  have  sent  unto  you  for  the  same  purpose, 
that  ye  might  know  our  ad'airs,  and  Chat  he  might 
comfort  your  hearts. 


20  pel,  for  which  I  am  an  ambassador  in  i chains:  that 
in  it  I  may  speak  boldly,  as  I  ouglil  to  speak. 

21  But  that  ye  also  may  know  my  all'airs,  how  I  do, 
Tyehicus,  the  belovfd  brother  ami  fuitlilul  minister 
ill  the  Lord,  shall  make  known    to   ymi  all  thing.t: 

22  whom  1  have  sent  unio  you  for  this  very  purpose, 
that  ye  may  know  our  slate,  and  thai  he  may  com- 
fort your  hearia. 


1  Or.  a  cAain. 


curnstanees  at  the  time  of  writing.  It  is 
noticeable  that  his  mind  is  evidently  intent 
upon  his  work,  for  which  some  opportunity 
was  afforded  him  even  as  a  prisoner.  Of  all 
opportunity  for  such  service  it  was  his  especial 
desire  that  he  might  be  enabled  to  make  the 
best  use,  alike  as  he  now  is  and  in  bis  general 
ministi-y.  That  I  may  open  my  mouth 
boldly — or,  in  opening  my  mouth  boldly.  In 
this  way  he  desired  that  utterance  might  be 
'given.'  Whatever  he  should  be  able  to  do, 
especially  in  such  circumstances,  he  felt  would 
be  through  divine  help  given  in  answer  to 
prayer.  To  make  known  the  mystery  of 
the  gospel.  The  gospel  itself  is  viewed  as  a 
'mystery,'  a  matter  of  revelation,  making 
known  what  could  become  matter  of  either 
knowledge  or  of  faith  only  as  thus  revealed. 

20.  For  which  I  am  an  ambassador  in 
bonds  ;  or,  in  a  chain,  the  Greek  word  being 
in  the  singular.  It  is  not  simply  that  he  still 
is  an  '  ambassador 'though  bound  with  a  chain, 
but  that  while  an  ambassador,  an  ambassador 
in  behalf  of  the  gospel,  an  "ambassador  for 
God,"  and  "in  Christ's  stead,"  heyet  is  bound 
thus  with  a  chain,  as  any  felon  might  be. 
That  therein  (or,  in  it)  I  may  speak  boldly, 
as  I  ought  to  speak.  He  is  still  to  fulfill  his 
office,  even  under  these  conditions,  and  as  op- 
portunity serves  is  required  to  'speak  boldly.' 
In  this  behalf  he  desires  that  there  may  be 
rtmiembrance  of  him  in  the  prayers  of  those 
in  Ephesus  who  under  his  ministry  have  come 
to  know  wh;it  prayer  is. 

21-24.    A  Message  and  a  Benediction. 

21.  But  that  ye  may  know  my  state, 
and  how  I  do.  We  cotne,  now,  to  the  clos- 
ing words.  They  take  the  form,  as  so  often  is 
the  case  with  this  apostle,  of  personal  address, 
with  allusions  to  the  writer's  own  present  cir- 
cumstances. There  is  a  nice  question,  here, 
with  reference  to  the  force  of  the  particle 
translated  'al.so'  (Kai).  Some,  as  Eadie  and 
others,  would  make  it  simply  a  "  particle  of 
transiiion,"  putting  what  is  now  to  be  said  in 


relation  with  that  which  has  gone  before. 
Ellicott,  however,  regards  this  transition  as 
already  made  by  the  particle  'but'  («<).  He 
accordingly  translates,  "  But  in  order  tiiat  ye 
also  may  know,"  instead  of  "that  also  ye  may 
know,"  or,  "  in  order  also  thatye  may  know." 
He  holds  that  the  particle  (<col),  as  so  under- 
stood, makes  the  passage  "indisputabh' refer 
to  otiiers  besides  the  Ephesians,"  though  ad- 
mitting that  "  who  they  were  cannot  be  satis- 
factorily determined."  If  the  Epistle  to  the 
Colossians  was  written  first  of  the  two,  he 
thinks  the  reference  may  be  to  them.  We  do 
not  see  that  the  point  can  be  made  really  so 
indisputable  as  to  suppl}'  basis  for  any  theory 
as  to  this,  or  any  other  of  the  collateral  ques-, 
tions  supposably  involved.  Tychicus,  a  be- 
loved brother  and  faithful  minister  in  the 
Lord,  shall  make  known  to  you  all  things. 
In  Acts  20:4,  and  in  Col.  4:7,  Tychicus  is 
mentioned  :  in  the  latter  place  as  bearer,  also, 
of  the  letter  to  the  Colossian  Church.  Where, 
in  2  Tim.  4:  12,  Paul  says.  "Tychicus  have  I 
sent  to  Ephesus,"  it  is  supposed  reference  may 
be  made  to  his  com  mission  asbearer  of  this  pre- 
sent Epistle.  In  suchaca.se,  it  maybe  allowable 
to  draw  from  the  circumstance  proof  of  our 
Epistle  having  been,  at  least,  first  of  all  in- 
tended for  the  Ephesian  Church.  As  .so  sent, 
Tychicus  would  be  a  messenger  direct  from 
the  apostle  himself,  and  could  make  known  to 
these  brethren,  whose  solicitude  in  this  behalf 
may  be  inferred  from  the  scene  of  the  parting 
at  Troas  (ach  20:  it-.w),  all  particulars  of  his  life 
in  this  Roman  captivity. 

22.  Whom  I  have  sent  unto  you  for  the 
same  purpose  (or,  for  this  very  purpose) 
that  ye  might  knoAV  our  aflfairs,  and  that 
he  might  comfort  your  hearts.  In  .3  :  13, 
of  this  Epistle,  Paul  has  entreated  his  brethren 
not  to  'faint  at'  his  'tribulations  for'  them. 
He  now  assures  them  that  the  special  purpose 
of  his  message  by  Tychicus  is  that  '  he  might 
comfort'  their  '  hearts.'  The  emphatic  words, 
'for  this  very  purpose,'  shows  how  tenderly 


100 


EPHESIANS. 


[Ch.  VI. 


■  23  Peace  be  to  the  brethren,  and  love  with  faith,  from 
God  the  Father  and  the  Lord  Jesus  Christ. 

•  'JA  Grace  be  with  all  theiu  that  love  our  Lord  Jesus 
Christ  in  sincerity.    Amen. 


23  Peace  be  to  the   brethren,   and   love  with   faith,' 
from   God   the   Father  and  the  Lord  Jesus  Christ. 

24  Grace  be  with   all  them  that  love  our  Lord  Jesus 
Christ  iu  uncorruptness. 


lie  thinks  of  those  to  whom  this  message  is 
sent,  and  how  warmly  desirous  he  is  that  their 
solicitude  concerning  him  may  be  relieved. 

23.  Peace  be  to  the  brethren,  and  love 
with  faith.  It  is  'peace'  in  the  broad  mean- 
ing of  the  word;  not  simply  peace  amongst 
themselves;  the  'peace  of  God.'  (phii. 4:7.) 
'  Love  with  faith  '  means  more  than  love  and 
faith ;  it  means  these  two  in  simultaneous  ex- 
ercise. They  are  kindred  graces,  and  live 
together  in  the  same  regenerate  heart.  From 
God  the  Father  and  the  Lord  Jesus 
Christ.  From  whom  all  right  spiritual  atfec- 
tions  proceed. 

24.  Gracebe  with  all  them  that  love  our 
Liord  Jesus  Christ  in  sincerity.  Amen. 
A  second  benediction,  comprehensive  of  all 
who  love  Jesus  Christ — all  who  are  truly  his  ; 

.that  in  the  preceding  verse  being  addressed 
especially  to  those  at  Ephesu.s.  The  use  by  the 
Revisers  of  'uncorruptness'  for  'sincerity,'  is 
to  be  noticed.  The  Greek  word  (i<^eap<7-ia)  is 
the  word  found  at  1  Cor.  15  :  42,  "  it  is  raised  in 
incorruption,"  where  the  thought  is,  no  longer 
subject  to  death.  The  underlying  idea  is  that 
of  imperishableness.  The  'love'  here  men- 
tioned is  the  love  that  endures.  It  may  not  be 
allowable  to  trace  in  the  word  as  so  employed 
any  doctrinal  intention;  yet  .since  the  word 
clearly  means  more  than  simple  'sincerity'  it 
tnust  point  to  a  'love'  such  in  its  nature  as 
that,  while  sincere  it  is  perpetual,  and  so  an 
element  in  that  new  life  which,  begotten  in  re- 
generation, fulfills  those  words  of  the  Lord 
himself,    "I   give  unto    them    eternal   life." 

(John  10:  28) 

SUMMARY  OF   THE   EXPOSITION. 

In  this  concluding  portion  of  the  Epistle 
(5:?2.6:9),  in  which  the  writer  treats  the  sub- 
ject of  Christian  m'^rals,  human  relations  are 
viewed  in  three  aspects:  (1)  That  of  husband 
and  wife  (s :  22-33)  ;  (2)  parent  and  child  (6 :  ^■^) ; 
(3)  master  and  servant  (  « :  5-9).  These  are  fun- 
damental relations.  Of  Christian  morals  in 
their  more  general  aspect  (4:25-32;  5 :3-i3),  he 
has  treated  before.  Both  there  and  here  we 
notice,  as  has  already  been  mentioned,  that 
the  morality  enjoined  is  as  seen  at  the  dis- 


tinctively C/tris^io?i  point  of  view.  Practical 
Christianity,  even  where  it  deals  specificnlly 
with  conduct,  takes  higher  ground  than  mere 
morality  ever  does.  >Its  life  is  fed,  also,  at 
sources  more  profound  and  more  pure.  What 
is  first  of  all,  what  goes  before  precept  of 
every  kind,  is  that  of  which  we  read  in  4  : 
22-24:  'the  old  man  '  put  off,  'the  new  man  ' 
put  on.  Practical  Christianity  thus  becomes 
a  power  as  well  as  a  precept.  Its  reformation 
begins  with  transformation.  It  is  thus  a  new 
life  within,  and  it  is  under  the  law  of  that  new 
life  that  the  Christian  comes.  All  things  im- 
plying duty  are  thenceforth  to  be  seen  in  their 
relation  to  that  which  this  law  of  the  new  life 
enjoins,  which  is,  that  all  obedience  shall  be 
'as  unto  Christ' — all  morality  'doing  the  will 
of  God  from  the  heart.'  (6:5,6.)  It  were 
easy  to  show,  alike  from  reason,  from  expe- 
rience, and  from  history,  that  the  deep-seated 
and  incorrigible  evil  of  the  world  can  in  no 
other  way  be  radically  reached  and  cured. 
The  emphasis  which  Paul,  in  these  later  por- 
tions of  the  Epistle,  places  upon  the  domestic 
relations,  is  quite  consistent  with  the  itnport- 
ance  of  these  relations,  as  fundamental  to  all 
others,  and  as  so  essential  in  determining  alike 
the  formation  of  character  and  conduct  of  life. 
There  may  be  reason  for  the  suggestion 
sometimes  made,  that  the  vivid  imagery  under 
which  the  apostle  sets  forth  Christian  conflict 
and  preparation  for  conflict  (fi :  10-20),  may  have 
been  prompted  by  the  constant  presence  with 
him  of  the  armed  Koman  soldier.  We  can 
conceive  this  'panoply'  of  the  armed  man  as 
made  thus  a  subject  of  study,  perhaps  of  con- 
versation, in  a  way  for  which  opportunity'  mtty 
never  before  have  been  afforded.  He  may 
have  heard  much,  too,  from  his  armed  attend- 
ant, of  what  befalls  the  soldier  on  the  march, 
in  the  ambuscade,  and  on  the  field  of  battle — 
all  being  turned  to  account  in  the  interest  of 
the  one  engrossing  theme.  Thus  become  pal- 
pable to  him  the  analogies  of  truth  for  the 
girdle  of  the  Christian  soldier,  righteousness 
his  breastplate,  the  gospel  of  peace  his  shoes 
of  preparation,  faith  as  his  shield,  salvation 
his  helmet,  and  the  word  of  God  as  the  "sharp, 

two-edged  sword."       (Heb.4:12.) 


Ch.  VI.] 


EPHESIANS. 


101 


What  is  said  as  to  the  real  nature  of  spir- 
itual conflict  (6:10-13)  should  be  especially  re- 
marked. Much  of  the  peril  of  humanity  in 
the  moral  Issues  of  its  destiny  arises  out  of  a 
deluding  misapprehension  as  to  what  these 
issues  inipl^'.  It  is  one  thing  to  wrestle  with 
'flesh  and  blood,'  quite  another  with  princi- 
palities, with  powers,  with  world  rulers  of  the 
moral  darkness,  with  spiritual  hosts  of  wicked- 
ness in  the  very  heavenly  places  themselves. 
It  is  this  startling  truth  which  men  are  so 
unwilling  to  face,  or  to  deal  with  it  honestly 
and  truly.  Evil,  not  merely  as  a  possibility, 
nor  merely  as  a  fact ;  but  evil  as  an  organized, 
actual,  and,  so  far  as  human  experience  is 
concerned,  omnipresent  force;  evil  in  spir- 
itual embodiment,  with  order,  administra- 
tion, with  malignant  purpose  and  intelligent 
method.     Of  the  reality  of  this,  how  earnestly 


does   inspired   Scripture  seek  to  impress  the 
mind  of  man  ! 

The  closing  words  of  the  Epistle  (6:ii  «),  as 
so  often  in  these  writings  of  Paul,  reveal  to 
us  tiie  tender,  sympathetic,  and  loyal  heart, 
whose  interest  in  the  welfare  of  those  addressed 
lias  dictated  all  that  went  before.  From  his 
Roman  captivity  he  looks  fortli  upon  the  fields 
of  former  labor,  and  for  each  one  of  those 
whom  he  has  seen  brought  to  saving  knowl- 
edge of  the  truth  under  his  ministry, — spe- 
cially, now,  all  such  in  the  city  where  three 
eventful  years  of  that  ministry  were  sjjcnt, — 
he  is  mindful  and  thoughtful  and  prayerful. 
His  Christian  sympathy,  indeed,  embraces  'all 
them  that  love  our  Lord  Jesus  Christ  in  uncor- 
ruptness.'  He  closes  his  letter  with  a  bene- 
diction upon  all  such,  of  whatever  race,  or 
nation,  or  age. 


Date  Due 


:m     * 


48 


BS2341  ASIZ  V  5  ^^^ 

Commentary  on  the  episiie 

PnncetonTheo,o9.caiSem,nary-SpeerUbrary. 


1    1012  00056  0617^ 


